Were starting a new series today, Patriarchs: the Faith and Failings of our Fathers.
I see a four-fold rationale for why this study will be beneficial to our church.
- Many in our church and culture suffer from “father wounds” - emotional or psychological distress stemming from the failings of parental figures in their lives. It is all too common to point to the past failings of others as being either an excuse for present behaviour, or to be determinative of future destiny, rather than to soberly examine how God has used both the good and wicked actions of our fathers to bring about His plan in our lives. This is a call to faithfulness rather than victimhood.
- Many parents in our congregation suffer from the fear that we will mess up our children’s lives or the guilt that we already have. Although God does not excuse wickedness and calls us to repentance of that which is wicked, we can be encouraged in our repentance that God will even use our failings as parents to bring out his purposes. In short, we can learn from the positive and negative examples in scripture, even while trusting God to bring good out of our failings.
- I have not preached through Old Testament Narrative for some time and thus it is my hope that through this series our congregation will be better equipped to understand how to read, study and teach the Old Testament narrative.
- We will grow in our appreciation of the glorious grace of our God and Saviour, Jesus Christ who is able to “draw straight lines from crooked sticks” through the providential working of His will in us.
Theological Rationale for Sermon Series: The book of Genesis ends with a statement that well sums up the theme of the book: the words of Joseph to his brothers, “You meant evil against me, but God meant it for good.” The Book of Genesis is an account not only of the “precious and very great promises” God has made to mankind, but also the providential outworking of those promises through the faith and the failings of the family line of Abraham. Although the sermon series will highlight the faith and failings of our fathers, the theological principle underlying every sermon will be God’s providential outworking of his plan through these imperfect and at time corrupted vessels.
Welcome to Easter! This is the day that we celebrate that Jesus is alive! We make the unbelievable claim that Jesus lives. This is really what the while fo the sermon series has been building toward - for you can use the ancient and reliable sources to establish that Jesus really was a historical figure, you can read those sources and find that the thing Jesus was most noted for and disposed for was not his good works or his good teachings, but that his most notable claim was a claim that he made about himself, that he was divine, the only unique Son of God, and you can study both medical and historical accounts of the crucifixion and determine that there is no way that a man could survive the ordeal that is described in the historical records, and you could conclude with historian Gerd Ludemann (who happens to be an atheist) that “Jesus’ death as a consequence of crucifixion is indisputable”. Yet it is this last question - did Jesus really rise from the dead, that makes all the difference in the world.
Why is this even a question? Everyone dies. Death has a 100% success rate. Of course when we ask this question, we’re usually not asking “Did Jesus Really Die?” but, “Did Jesus Really Die at the hands of the Roman Governor Pontius Pilate on the day that we celebrate as Good Friday? Even then, one might say, why ask this question? After all, we have multiple early accounts of some of the most accurate and respected historians of the ancient world that Jesus of Nazareth was crucified during the reign of Tiberius under Pontius Pilate.
Generally speaking, when we have multiple, credible, consistent sources bearing witness to a fact such as the time and place and manner of a persons death, we tend to accept those sources unless there is significant reason to doubt the evidence. So why is the death of Jesus even in question?
The record of Jesus’ death is doubted by some because of two historical facts that have aroused great interest from nearly all who probe into the life of Jesus. The first is that Jesus’ body is never found, even by those who would have had knowledge of its location and motive to find it. And the second is that multiple people, both those who were followers of him during his life and those who were opposed to him during his life, claim to have had vivid encounters with him after he was supposed to have died; some of these encounters occurring in groups settings with multiple witnesses. Now obviously, the Christian explanation of these two facts is that Jesus really did die, really was buried, and then, to everyone’s astonishment, really and truly rose from the dead, leaving the empty tomb behind and revealing himself to a select group of people. Obviously, for many people, the idea that Jesus actually raised from the dead is so unbelievable that in searching for a more reasonable explanation, some find that the most plausible explanation is that Jesus did not in fact die at all, but that people only thought that he had died, which would explain not only the empty tomb, but also the appearances. So how do we go about establishing that Jesus’ death really occurred?
Did Jesus Really Claim to be God? This question flows out of the question we asked last week, because some people will grant that Jesus the man really lived, but that he perhaps lived as a itinerant teacher or a social trouble-maker, but that was it, and only decades after his death the myth of Jesus’ deity grew. It is sometimes claimed that Jesus would roll over in his grave if he found out that people were worshipping him as God. And so that is the next important question - did Jesus himself, really claim to be God? This is important, as one New Testament and ancient Judaism scholar, Brant Pitre, suggests:
The answer to this question has enormous historical and theological implications. If Jesus did not think he was God, then one of the central claims of Christianity, indeed, argueably the central claim - that the one true God became man in Jesus of Nazareth - comes crashing to the ground. But if Jesus did speak and act as if he were the one God, then we are forced to make a decision. Either he was a liar who knew he was just a man but spoke as if he were divine; or he was a lunatic who thought he was God but was grossly mistaken; or he was who he claimed to be - the one true God come in person. (“Case for Jesus: the Biblical and Historical Evidence for Christ”, Pitre, 119)
I was listening to a podcast this week which featured Charlie Warzel of Buzzfeed’s tech division who had just written a pretty dark piece featuring a term that might be new to many of us: ‘’reality apathy”. The idea is that the internet is moving beyond “fake news” to a place in which already Artificial Intelligence of certain tech is to the point that someone can edit video of anyone saying or doing anything with a level of realness that can easily fool our senses. The fear is that we will be so continually “Beset by a torrent of constant misinformation, people simply start to give up.” (https://www.buzzfeed.com/charliewarzel/the-terrifying-future-of-fake-news?) That as a society we will just simply stop investigating, stop thinking, stop reading, stop searching for truth. What happens when everything is fake news?
While it can be easy to get cynical about this, there is an opportunity here. As Christians we believe in things that we are not subject to modern manipulation. Where the modern news cycle deals in days, even hours, we deal in centuries. I believe that there is a bedrock of truthfulness about the Christian faith that can be easily investigated, and thus provide an anchor post of truth in this world of fake news. Perhaps now more than ever we need to train ourselves to think soberly and critically about the historical evidence for the life, death, and resurrection of Christ. That’s what I hope to do in this series. Todays exploration: Did Jesus Really Live?
First time hearing prayer in a Bible Church like ours I was taken aback. You can pray not from a book? i had only heard group prayer in the Catholic Church I had gone to sporadically as a kid. So I was like, who are these people who freely talk to God? how do they know what to say? And especially, they must really know God to talk to Him so freely.
And I stuck around, and I became a Christian. Like, a real Christian. And a proud Christian. I looked down on churches that had formalized prayers. After all, I had been in a church with formalized prayers and never once heard the gospel. So I cam to believe that there was a difference between religion - stuffy, formalized, ritualized prayers, and churches that taught that you needed a relationship with God - which meant spontaneous, informal, personal prayers. And I hated recited religion-y prayers.
There was probably a lot of factors in my mindset changing a bit. Probably maturity helped. A lot. In many areas. But I really had a bit of a mindset change on Japan. Let me tell you about our church in Japan. The recited literacy was the only way to participate in the service. Gave me a language to pray.
That’s exactly what recited prayers are supposed to do - give us a language to pray, to literally teach us to pray. Not to become ritualistic, but to teach us how to do something that to be honest, many of us are not good at. How do we speak to God?
Over the last couple months we’ve been going through the classic passage on prayer from Matthew 6, the Lord’s prayer, looking at the larger meaning and concepts behind each segment. We’ve looked at everything from praying together with and for others, to our position as children of God through the cross, to God’s greatness and His Kingdom to be established, to our daily need for provision and forgiveness that flows out to others. Today we will be tackling the last major chunk in the prayer: And lead us not into temptation, but deliver us from evil. What is this temptation? What does it mean to not be lead into it? What does it mean to be delivered from evil? And what was our example in Jesus
Canadians know about personal financial debt. A report this winter revealed that household debt levels higher than any other country. Statistics Canada reported that the ratio of household credit-market debt to disposable income rose to 171.1 per cent last fall. We’re deficit spending. We borrow from one to pay off another. We put the balance for our loans on our credit cards and fold them into our mortgages. Many people simply feel they can never keep up or are a step from financial ruin. The word “debt” in the Lord’s prayer suggests that we are in a state of moral deficit spending. That we owe God our perfect love, our perfect allegiance, our perfect righteousness, yes we fall short, we cross that line daily. And so we say, I know I fell short today, but tomorrow I’ll make it up and do better. But tomorrow comes, and we’re no better than we were today, so we just add to that deficit. We have accumulated a debt of sin that we can never pay off. It bears down upon us, and so we do with our moral debt the same thing that some people do with our financial death, we deny it and ignore it and bury it until the collector comes and we have no choice but to face financial ruin. And the reality of life is that each of us will have to stand before God and give an account of what we have done in our life to love and glorify him, and we will all be crushed under the weight of our moral debt.
That is the prayer of “And forgive us our sins” - I recognize the weight of my sins and my need for the grace of God. This is the forgiveness offered in the Gospel of Jesus Christ. God has promised us that for the sake of the life of his son, he will offer to freely forgive any who come to him in repentance and faith. That through Jesus, death and resurrection, he has secured for us an eternal inheritance greater than the debt we owed.
The world needs a robust understanding injustice and suffering, otherwise we will inevitably prescribe the wrong cure for our pain. I remember that before I was diagnosed with a gluten intolerance, the doctor initially though that I needed to go on a high fibre diet. So I was eating tons of breads and grains, in other words, tons of gluten! It was making my condition worse. Jesus understood how discouraging this world could be, and in teaching us to pray did not evade or avoid this human reality, but taught us to pray in a way that faces injustice and suffering head on. This is of course the second petition in the Lord’s Prayer, “Your Kingdom Come.”
I want to start today by mentioning two barriers to prayer that I think that today’s portion of the Lord’s prayer addresses.
First, Do you find that prayer is easier when you have a dire need, or going through trial, but that it is hard to pray when things are going well, went you don’t have any sever need? How do you foster a prayer life in the monotony of the work week, in the day in and day out, when we live in a country of relative safety, prosperity. It’s true that trial drives us to prayer, but how do we maintain prayer when we’re not driven to God through trial.
The second barrier to prayer, is often that we don’t know what to pray for when we come to God with petitionary prayer. Jesus told us that if we should ask anything in his name, according to his will, God would provide, but its that, “according to his will” part that gets us. How do we know that the things we pray for are according to his will? Some of us get so frustrated by that question that we give up in prayer.
I believe the first petition of the Lord’s prayer, “Hallowed be Thy Name” sets an agenda for our prayer that provides an explosive means of overcoming those barriers to prayer.
