Sermon podcasts from East Cobb Presbyterian Church
The temple was to be a place of communion with God, not a ceremonial Wal-Mart. What’s amazing is that Jesus refers to himself as the temple after the religious leaders challenge his displacement of the merchants. The temple was a temporary place of mediation between God and man. It was a shadow of a reality fulfilled in Jesus.
Take a look at chapter 2 of John's gospel and Jesus’ first miracle, turning water into wine. There’s more to this miracle than just a supernatural event-- it’s a sign of the new covenant in Christ Jesus.
As we move to the next section of John’s gospel, we’re introduced to the disciples who followed Jesus. Once again, John the Baptist identifies Jesus as the Lamb of God, this time to his disciples. Immediately, two of his disciples followed Jesus, Andrew and probably the author, John. He presents these events because he wants you to follow Jesus. Twice in the narrative we have the invitation, “come and see,” once from Jesus and once from Philip. But the text is more nuanced than that. When Andrew and John begin following Jesus, he asks them and important question, “What are you seeking?” John presents that question to his readers so that they can evaluate what they are seeking as they come and see Jesus. Some might be seeking a “rabbi,” a teacher who will give them answers to life’s problems. Some who seek Jesus are looking for relief from political persecution (Jews vs. Romans). The gospel presents Jesus as the “Lamb of God,” the promised descendant of King David, the Son of God and the Son of Man. As we consider this text and you consider Jesus, what are you seeking?
In this passage, we consider the testimony of John, the one baptizing (not the first Baptist). The text is an interaction between him and the religious leaders who questioned his ministry. John defends his washing with water (baptism), a Jewish rite of ceremonial cleansing, as preparation for the presentation of the Lamb of God. John says, “but for this purpose I came baptizing with water, that he might be revealed to Israel.” (v31) The rite of water is a shadow of a reality. John speaks of that reality saying that Jesus is the “Lamb of God” who will take away our sin. It’s a shadow of Jesus’ cleansing work. But more than the removal of our sins, baptism with water points to the washing of the Holy Spirit. John says, “this is he who baptizes with the Holy Spirit.” (v33) Jesus is the Lamb who atones for our sins, and the source of the Spirit’s work within us. John saw him. John wants you to see him. John’s testimony is that he is the Son of God. Let's consider John’s testimony of Jesus.
Our world has selectively accepted the teaching of Jesus, concluding that he was a good man with some good ideas, like “love others.” John insists he is the Son of God, bringing the light of revelation and granting life to all who believe. Before we come and see what God has revealed, we need to understand the person doing the revealing. Jesus is God!
First part in a new series through the gospel of John entitled “Come and See.” John writes a beautiful gospel intended to lead his audience to believe in Jesus. He states his purpose saying, “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” (John 20:30-31) John wants his audience to “come and see” Jesus.
This concludes our series on anxiety by focusing on what’s at the root of our value system as believers. As King David says, we were born in sin, which means that by nature we develop a value system that reflects our sinful nature. Our values are what we attach meaning to and build our identities around. When these values are threatened, we feel immediate autonomic anxiety.
In Philippians 4, we consider the Apostle Paul’s direction for anxiety given to the Philippians. It’s a familiar text given to a church filled with anxiety. They were being threatened by doctrinal error, but there was significant division within the church that had unsettled the entire congregation. Paul’s direction is given to an anxious church. The church needed to come together in the grace of God through Jesus.
This week we’ll consider how our distorted values and worldview complicate our uncertainty. In addition, we’ll begin to listen to God speak into our anxiety so that the threat is eclipsed by his loving presence. As you prepare for worship, consider what Peter was experiencing in Galatians 2:11-14. Answer some of the questions that we discussed last week: What did Peter value? How much value did he place on that? How was it being threatened? How did he evaluate the threat he faced? How did he respond to that threat? How do you think God would counsel Peter? Join us Sunday online as we continue our study.
While feeling anxious is very normal, we all develop patterns of response that complicate our experience. Those responses, often learned early in life, can keep us from handling anxiety with awareness of the presence of God. For example, most of us process anxiety by worrying. We hit auto-play on our thoughts about the problem, and the moment we wake up, we start processing. Usually that processing is our attempt to find “hope” in some solution. But what happens if that solution doesn’t materialize? Hope is extinguished and worry intensifies. If the solution does materialize, it can actually cement our pattern of worry. Examining our responses can help us learn our patterns so that we can begin creating new patterns. New patterns have to be rooted in something bigger than us, which is another benefit of this investigation of understanding our desires, values, and beliefs.
Nothing is more human than the experience of anxiety. Anxiety expresses our vulnerability and our limitation. Our race didn’t always experience anxiety. Adam and Eve were secure in their elevated status within the created order and the unique protection of God’s divine presence. Their sin and God’s judgment created a vulnerability they had not known before. The creation around them would challenge their very existence and God would feel distant. Suddenly anxiety became a common human experience instead of God’s shalom (peace). Human vulnerability combined with human limitation creates a unique experience: anxiety.
God asks Jonah to evaluate what he wants and believes. What does Jonah want? What does Jonah believe about himself, God, and others? His statements are like a journal of his thoughts that expose the distortions in his heart.
Consider the implications of God’s question to Jonah, “Do you well to be angry?” (Jonah 4:4,9). With all the stress that we are facing right now, anger is probably a common experience. What’s amazing about the story of Jonah is how God graciously engages his anger. As we examine Jonah’s anger, we can be assured that God deals graciously with us.
In Matthew 12, Jesus draws attention to the difference between the Pharisees and the people of Nineveh. One group repented while another would not. How will you respond? The resurrection of Jesus is a sign of God’s redemption of sinners.
God is confronting Jonah’s (Israel) attitude toward the Assyrians. Jonah wanted mercy for himself, but would deny it to those he “othered.” Instead of loving his enemies, he sits, from a safe distance (social distancing at its best), hoping God will in fact judge Nineveh. God is confronting that prejudice.
God’s mercy is always undeserved, it’s grace!
God graciously confronts the idolatry of his people. Text: Jonah 1:4-6
The first chapter of the book of Jonah isn’t just recounting the story of Jonah, it’s communicating to Israel that God is well aware of what their enemies are doing to them. God is telling Israel that he sees them, knows them, and loves them. He’s also confronting Israel with his mission of grace for “others.”
Grace is not earned or deserved; it isn't reciprocal and we can't demand it. It's grace!
Even in the bleakest situations, joy will come. God's faithful mercy promises us a stream of water in the midst of the desert of life. God is the giver of joy, the restorer of hope.
Even in the bleakest situations, joy will come. God's faithful mercy promises us a stream of water in the midst of the desert of life. God is the giver of joy, the restorer of hope.
In pursuit of holiness, we supplement or replace the cleansing grace of Jesus with boundaries of purity that exclude what we deem unclean.
In humility, we move toward each other as ministers of grace for mutual spiritual health
The Spirit of Christ leads us in humility, the root of God's grace. Text: Galatians 5:25-26
Believers bear the evidence of their union with Christ through the powerful influence of the Holy Spirit.
We grow in holiness as we lean into the gospel of grace ministered by the spirit
We grow in holiness as we lean into the gospel of grace, ministered by the Spirit. Sermon text: Galatians 5:16-18
Galatians 5:7-12 God calls us to stand firm in the freedom of grace and accept the scandal of Jesus' cross-work.
We stand at the crossroads between maintaining our self-righteousness and living in the righteousness of grace through Jesus. Will we live by faith?
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