May 24, 2023 - Rev Kim Salo
Luke 18:31 to 19:10 is a series of encounters between Jesus and his disciples, a blind beggar, and a rich tax collector named Zacchaeus. Looking at these three encounters, we see different aspects of what “save” and “salvation” means. In the New Testament, nearly a third of the uses of save and salvation refer to present deliverance from disease, demonic possession, or physical death. Save and salvation often refer to a future deliverance in the end time. In the gospel of John, eternal life is offered by Jesus in the present as a continuing gift into the future. So, save and salvation can have a present meaning, as well as a future meaning. They can refer to physical circumstances, a moral change, or future salvation. 1. Read Luke 18:35-43. At verse 42, when Jesus speaks to him, how does your Bible translate the verse? Does it say healed, saved, or made you well? How do you explain the differences in wording among translations? 2. Read 19:1-6. Why did Zacchaeus want to so badly to see Jesus? Why is it important that Jesus should be at Zacchaeus’ home that day? How is that a change in Zacchaeus normal life in Jericho? 3. Read 19:7-10. Why do the neighbors complain about Zacchaeus? About Jesus? What does Zacchaeus public announcement mean for him? For his neighbors? For Jesus? 4. Read verse 9-10. Why does Jesus mean by saying ‘Today salvation has come to this house? In the case of Zacchaeus, what does Jesus mean by saying, ‘For the Son of Man came to seek and save the lost”? 5. Now read Romans 10:9-10 and 10:13. Does Paul mean ‘save’ in the present sense, or in the future sense? 6. Generally, we can be saved from many things. Name 5 things from which we can be saved. What are we saved for? Optional submitted question: “As God cares about our bodies, and I believe we get a new one in heaven, should I fear cremation?” Answer: This question is about the intermediate state between our own physical death, and the final resurrection into eternal life. The Bible does not go into detail into our existence between our death and the resurrection. However, if we start with what happened to Jesus, we may gain some insight. Jesus died on the cross; the gospels give us ample evidence that his death was real physical death. And the whole New Testament gives us ample evidence that he was resurrected. In between, he was in the tomb. The only difference between what happened to Jesus, and our own physical death and resurrection, is the amount of time. Whether we are dead three days, or 3000 years, is of no importance to God. Also, just as God raised Jesus with a new body, the resurrection body, rather than resuscitating the old corpse, so with us. Does it matter to God whether we died in a house fire or cremation? Does it matter to God whether we died in old age or young? Does it matter to God whether we are buried in the ground or lost at sea? The answer is no. Just as God first created us, God can easily recreate us. As for any conscious awareness after physical death of our human body being destroyed, as in cremation, that is not possible if we are in fact dead. So we need not fear what happens. The best answer I know for those who wonder about these things is to think, ‘What happened to Jesus will happen to me.’ As for the intermediate state between death and resurrection, we are ‘with the Lord.’ Sometimes the New Testament uses the word ‘sleep’ to describe it. See 2 Corinthians 5:1-10, I Thessalonians 4:13-18, I Corinthians 15. Read Luke 10: 1-20
We can learn a lot from the travelling journeys of the Lord Jesus. For as followers of Jesus, our walk with the Lord from beginning to end is a journey that involves much travel. This travel includes going places (both new and familiar), growing in places in our lives, and often leaving our comfort zones (physically, emotionally, and spiritually). And this journey is meant to be filled with joy. As we travel the journey to the cross, we should be growing in our knowledge and intimacy with the Triune God which will lead to greater joy. After all, Jesus is where the joy is! The gospel account in Luke chapter 10, is a great story that helps us relate with the early followers of Jesus. This account can easily be applied to our journey with the Lord and help us in our current discernment as a church. Our gospel reading today provides some very helpful direction and guidance, to help us discern where God is calling us to go. This would include (but not limited to):
Reflection Questions:
“Jesus answered, ‘The work of God is this: to believe in the one he has sent.’ Then Jesus declared, ‘I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.”
John 6: 29&35 Readings – Luke 5: 1-11 John 21: 1-14 Reflection On Sunday I built upon the blog that I wrote on the 28th April considering the imagery that comes from the above Gospel passages that we prayed on at our first Corporate prayer meeting. The Shore representing the Body of Christ with the presence of His Holy Spirit, the Shallows being where the Church meets the World and the Seas being the World. It could be worth refreshing your memory of this by re-reading that blog. The purpose of Sunday’s sermon was to look at the signs that confirm Jesus is the Bread of Life and to then look at our context to determine the signs that we are witnessing today; how does the Bread of life connect? Our belief in Jesus as the Bread of Life brings us life in and through Him (John 20: 30-31); this belief is our ‘work’ in God (John 6: 29). As one body we are to share in this bread and to take it to the world (1 Cor. 10: 17). Jesus called us to follow Him and be ‘fishers of men (people),’ (Luke 5: 10-11). It has been very encouraging to receive your requests for prayer, your questions and the words & images the Holy Spirit has given you. In light of this ‘work of God,’ I simply encourage you to keep on discerning in prayer on the following matters: The Shores There is much happening in the Diocese (Clergy Retreat, General Synod, the Discipleship Development Officer role and Faith Horizons). Our partnership with One Body is growing and in One Heart there is much evidence of the move of the Holy Spirit. So, where does St. Aidan’s fit into all of this, where can God’s Kingdom be best furthered, where is Jesus calling us into fellowship? The Shallows As individuals we go out from the Body (Shore) each day into the Shallows (the World). This is where we welcome people into the Body of Christ most of all, where we build relationships and share the love of Christ. Therefore the role of Small Groups is essential. Are you in a Group, how is your Group, what is God calling your Group to be and do? The Seas We are reaching out as individuals and a Church in many ways. There is ministry with the Youth Centre, Leaf Rapids, Naomi House, Feed my Sheep and in the neighbourhood. There is also real evidence of movement in the younger generations; at St. Aidan’s we often struggle to meet the demands in that ministry. So, where is God calling us to cast our nets, where can the greatest haul of souls be made? Please pray for individual callings and the Church’s as a whole. Please support the Corporate Prayer events and pray in your Groups and on your own. Keep passing on to us your questions, feedback and words from the Lord. Prayer Almighty God, who through your only-begotten Son Jesus Christ have overcome death and opened to us the gate of everlasting life: grant that, as by your grace going before us you put into our minds good desires, so by your continual help we may bring them to good effect; through Jesus Christ our risen Lord, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen Praise You’re Beautiful by Phil Wickham Further Bible Study Options: Manna from Heaven Re-read our Scriptures from Exodus 16: 2-4, 13-15 and John 6: 29-33. Compare the Manna from Heaven with the Bread of Life. What differences do you see and how is the Lord Jesus supremely better than simply physical food? Signs of the Time Read one of the below Gospel passages and consider how many of these signs have taken place, are taking place and have yet to take place. What does this tell us about Jesus’ return; how should this impact our lives today? Mark 13; Luke 21: 5-33 Read Luke 8: 1-15
Jesus’ earthly parable/story (with a heavenly meaning) drew on a rich agricultural image with which his hearers were all familiar. This image was a man with a seed bag tied to his waist, walking his field casting the seed. ‘Seed” here was a proper and powerful symbol of the Word of God springing to life – an infinite potential for life. The “Sower” is of course, Jesus Christ and anyone else who puts forth God’s Word – whether in preaching or personal conversation. The “soil” represents the varying conditions of the human hearts on which the seed is tossed. In this parable, as the Sower casted his seed – some seeds fall on the path and the birds flutter down and steal it away. He casts again, and it lands on rocky soil, where it quickly sprouts, only to wilt away in the hot sun. The Sower throws seed in another direction, and it falls among thorns, where it is choked, and growth is strangled - and finally seed is tossed into good soil, where it incredibly multiplies one hundred times! Jesus explained this parable when he was alone with his followers. Essentially there were then, and are today, four kinds of hearts that hear God’s Word. For this blog, we will refer to them as hard hearts, shallow hearts, contaminated hearts, and good hearts. Hard Hearts: These hearts are as hard as nails and dulled by the busyness of life. As the truth bounces on the hardened surface of their lives, Satan comes with a fluttering interest and flies away with the life-giving seed. Shallow Hearts: Those who make an emotional (yet shallow) response to Christ. A response that never truly penetrated the heart. When affliction comes, there is immediate rejection. Very often, these individuals can become the biggest enemies of the faith. They for a time have tasted God’s power in their life but when falling away - they become bitter and remain lost. Contaminated Hearts: A divided heart, contaminated by opposing loyalties. This heart makes gestures toward Christ – but life’s cares draw it back, making it very difficult for authentic spiritual concern. Life’s riches and pleasures lure the soul away from life in Christ. Good Hearts: Jesus explained that in the good soil, they are those who hearing the word, hold it fast in an honest and good heart, and bear fruit with patience. It is a heart that allows God’s Word to take deep root within it. It then produces a harvest of good character – the fruits of the Spirit. This is followed by a bounty of good works as the heart is remade by Jesus Christ. Reflection Questions:
Questions for continued reflection over the next several weeks, as we continue our discernment as a church body.
“And this is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God.”
Philippians 1: 9-11 Key Passages: Luke 5: 1-11 & John 21: 1-14 Cast your nets, where? GOD’S CALL On Tuesday (18th April) I laid before you that which the Lord has put on my heart for St. Aidan’s; what are the talents He has given us (Matthew 25: 14-30), and where can they be best used to His glory, the blessing of others and the furthering of His Kingdom (Luke 5: 1-11 & Matthew 13: 1-24). I asked you to all pray about this on an individual and Church basis and we committed to corporate prayer every Wednesday into June. On Wednesday (26th April) we had our first Corporate time of prayer AND the Lord spoke. He gave us many encouragements and an essential and clear message to build and pray upon. We considered the call to ‘cast again our nets’ that we find in Luke 5 and John 21. To better understand the following please read those passages. From them, the Lord gave us a direction for further prayer: The Shore The Lord Jesus is on the shore seeking fellowship around the fire of the Holy Spirit. He calls His disciples to go out into the shallows and onto the seas. In the boats He directs where the nets should be cast. In simple terms we saw the shore as the Church, the Body of Christ, where the Lord is Head and present. The fire of the Holy Spirit burns and He seeks fellowship The Shallows This is where the Church meets the World and He calls His disciples to step out into the world and make Him know and to welcome others into His Church. We saw that all members have different roles in this ministry and all are essential to welcome others into God’s Kingdom The Sea Biblically the sea, in varying ways, is sometimes likened to the world (that which is not of the Kingdom). We saw Jesus calling us, those with the right gifts, to go out into the world to share the Gospel where the Lord directs. Other boats (other Churches and the Diocese) are there to help bring those that respond back to the shore, into the Body of Christ. Those in the shallows are essential to help in that welcome. There is a great deal more to this than that which I have shared here but I hope this gives a simple basis to our future prayer; a direction for corporate and individual prayer to hear and respond to God’s Call. Prayer Wonderful Father please encourage and direct us in our prayers that we might discern your love and direction. In this, that we may grow in knowledge and depth to produce fruits of righteousness in your name and to your glory. Guide us to understand the shore on which we fellowship with you, the shallows in which we witness to the world and the sea in which we cast the Good News of Jesus Christ. All to your glory and in your name. Amen Questions to Ponder in Prayer
Praise Send me – Jenn Johnson Featuring Chris Quilala April 25, 2023 - Les Kovacs
My sermon this Sunday certainly struck a chord with many of you, and I thank you for your warm and encouraging words during our fellowship time after the service. One question I was asked was this: To whose “orthodox” opinion I was comparing the “unorthodox” teachings of John and Jesus. My response is that John and Jesus’ teachings ran counter to the commonly held beliefs of their day. The people, and in particular the religious leaders, felt that as long as they held to the Law as handed down from God to Moses, which would have included various sacrifices for atonement for their sins, or because they were descendants of Abraham, they would be considered righteous in God’s eyes. This would have been the prevailing religious orthodoxy of the times. Therefore, when Jesus, and John before him, taught that no amount of sacrifices made by humans was enough to expunge their sins, but only a heart-and-life changing belief in Jesus, the Son of God, whose sacrifice alone was sufficient to cleanse us of our sins, this would have been seen as highly unorthodox because it went against the accepted teaching of their day. In our modern western culture, traditional Christian beliefs no longer hold sway as they once did, outside of actual practicing Christians. In secular society, the whole concept of sin is considered passe, as just another restriction on our freedom to do as we please. In secular society, the word “inclusion” has come to mean like-mindedness and excludes anyone with a different viewpoint. In secular society, all worldly spiritual practices and all faiths are promoted as being equally valid, which effectively invalidates them all. In secular society, “self” centered ideologies accept shifting expressions of “self” and reject our identity in Christ because it is believed that everyone’s own truth is unique unto themselves, and therefore there is no absolute truth. This is the prevailing orthodoxy of our day. Therefore, for Christians to teach the absolute truth of our salvation by Jesus Christ is highly unorthodox because it goes against the beliefs of society in our day. In both these cases, the Gospel of Christ is unorthodox because it runs counter to the prevailing orthodoxy of our respective societies. Within the wider western culture that we live, Bible-preaching Christians are no longer considered to hold the “right opinions” (as derived from the Greek words “orthos” and “doxa”) because we don’t espouse the same secular worldview. There was a time only a few scant decades ago when Christianity was the dominant influence in our society. People went to church regularly. They declared themselves Christian on their census forms. The Ten Commandants were prominently displayed in public buildings. The Lord’s Prayer was recited in schools every morning. In those days, before the rise of “self” promotion, we were orthodox in the commonly accepted meaning of the word. But those days are gone. Only within the confines of Christianity are we orthodox, as opposed to liberal and progressive, because we believe and preach the undiluted Gospel of Christ once handed down (Luke 1:2). To everyone else, we are unorthodox. Questions for you. Do you believe that all Christians are called to share their faith, or do you believe only clergy are called to it? Does the Great Commission (Matt 28:19-20) apply to you? Are you comfortable declaring that you are Christian? This is based on the sermon I preached on April 16.
1. Read 2 Cor. 1:18-22. How is Jesus God’s ‘Yes’ to your life? How is Jesus God’s ‘Yes’ to the human race? 2. In verse 20, Paul says that “through (Christ) the ‘Amen’ is spoken through us to the glory of God.” When you say ‘Amen’ at the end of a prayer, either your own or someone else’s, what do you mean? Why do we pray to the Father ‘through’ Jesus? 3. In verses 21- 22, Paul says that God “anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come.” What does Paul mean by ‘what is to come’? Deposit also means guarantee, or down payment. What do you think Paul means by the Spirit as a down payment on what is to come? 4. Jesus is given many titles in the New Testament. As you read though this list, take note of one or two that mean the most to you. After reading them through, explain why those one or two titles of Jesus mean a lot to you. Titles of Jesus: Christ, Messiah, Lord, Son of God, Son of Man, Son of David, Word of God, Saviour, Redeemer, Bread of Life, I Am, Beloved Son, Only Begotten Son, Son of the Living God, Chosen One, Head of the Church, Alpha and Omega, Master, Rabbi, Teacher, King of the Jews, King of Kings, New Adam, Last Adam, High Priest, Prophet, Nazarene, Immanuel, Mediator, Judge, Chief Cornerstone, the Living Stone, Lamb of God, Good Shepherd, True Vine, Rock, Dayspring, Bridegroom, Lion of Judah, The Way the Truth and the Life. 5. Read John 11:17-27. In verse 25, Jesus gives himself another title. He says, “I am the resurrection and the life. The one who believes in me will live, even though they die, and whoever lives by believing in me will never die.” Does Jesus promise that we will not experience death at all? What do you think will happen to you in the general resurrection? Is the ‘eternal life’ Jesus promises different in any way from ‘going to heaven’ after we die? Is ‘eternal life’ a promise for later, or for now, or what? 6. (Optional submitted question) Q: If Jesus fulfilled so many predictions, prophecies, and promises, why haven’t most Jews believed that Jesus is the Messiah? Are the Jews waiting for someone else? A: Most Jews do not believe that Jesus ushered in the Messianic age of peace right away. He didn’t ‘fulfil the requirements’ of the expected Messiah. He is seen as a divergence from Judaism rather than fulfilling Judaism. Historically, Christian anti-Semitism against Jews has prevented all but a few Jews from becoming Christians. Many Jews still expect the Messiah to come later. “Are you tired? Worn out? Burned out on religion? Come to me. Get away with me and you’ll recover your life. I’ll show you how to take a real rest. Walk with me and work with me—watch how I do it. Learn the unforced rhythms of grace. I won’t lay anything heavy or ill-fitting on you. Keep company with me and you’ll learn to live freely and lightly.”
Matthew 11: 28-30 Yesterday, on Palm Sunday, I encouraged and challenged us to be intentional in our focus upon Passion Week and the message of Easter. The aim being to learn from Jesus that we might know His peace (John 14: 27); peace with God and the peace of God. Also, that in knowing this peace we may live lightly and freely, growing as peacemakers, bringing His truth to the world. Begin by considering what takes away your peace; what is bringing you disquiet in your heart and mind now? Write these matters down on a piece of paper and put them to the side for the time being. Next, from Sunday, read Luke 19: 35-42 again and begin to ‘keep company’ with Jesus. Take these three steps: 1. Walk with Jesus – walk alongside Him as he rides the colt into Jerusalem. A courageous act in the face of murderous intent. Hear what is sung, said and done by others. See Jesus cry as the people reject God’s peace. Then: 2. Watch Jesus – and understand how His actions fulfil prophecies (Zech. 9: 9) and stake the claim that He is the King, God’s Messiah. How does this help you know Him, what can you learn from Him? Next: 3. Work with Jesus – in prayer, study and discussion, unpack how what you have learnt can be applied in your life? For example how might you have courage in the face of opposition, what scripture can you stand on? Now, go back to that piece of paper with your worries, concerns and fears. How might what you have learnt be applied to these issues, what might you pray and do that would imitate Jesus and bring in His peace? Finally my brothers and sisters I ask you to apply the above practice to this whole week. Read and learn from Jesus in John 12-20, come to the services; Walk with Jesus, Watch Jesus and Work with Jesus that you may keep His company, learn to live freely and lightly and thereby grow in His peace. Make time to be alone with Him and apply St. Aidan’s Prayer to your life this week. May God bless and encourage you. Prayer Leave me alone with God as much as may be. As the tide draws the waters close in upon the shore, make me an island, set apart, alone with you, God, holy to you. Then with the turning of the tide prepare me to carry your presence to the busy world beyond, the world that rushes in on me till the waters come again and fold me back to you. St. Aidan’s prayer Praise At the Cross – Chris Tomlin Yet Not I But Through Christ In Me - CityAlight The Hebrew scriptures (Old Testament) are filled with prophecies about the coming of the Messiah. For Jesus himself, the Hebrew Scriptures were the key by which he understood his vocation as Israel’s Messiah.
It is believed that there is as many as 456 prophecies in the Old Testament about the Messiah. And it is believed that Jesus fulfilled 324 of those prophecies during his first coming. As Christians, we believe that he will fulfill the remainder of these prophecies when he returns (His second coming). There is no other individual who has ever come a close second, as the possible Messiah. Jesus is the only option. God has left no other alternative. The two prophecies that were discussed during the Sunday sermon were Psalm 2 and Daniel 9: 24-27: For the blog this week, I will expand a little more on these two prophecies. 1. Psalm 2 – The Messiah would be called God’s Son Psalm 2 speaks of the nations of the world plotting against both God himself and his “Anointed.” Originally, this referred to the Davidic king, but the scope of what is described here, as well as later Jewish tradition, understood this to be referring to the Messiah, God’s Ultimate “Anointed.” In verse 7, God specifically calls the Anointed “My Son” and promises his worldwide rule in the face of the laughable opposition of the nations who counsel rebellion against God. The New Testament refers in numerous places to the ideas in this psalm, Jesus as God’s Son and the Opposition to God and his Messiah. In the Hebrew Bible, “son of God” is used about angels (Job 1:6), about the nation of Israel (Exodus 4:22-23), and about Israel’s king (2 Samuel 7:14). In the New Testament, when Jesus is called “Son of God” or “God’s Son,” it implies: (1) he is the Messianic king; (2) he has a personal intimacy with the Father, whom he addressed as Abba; (3) he obeyed the Father, and especially; (4) his sonship is unique, unlike any other. For example, Jesus regularly speaks of “your Father” and “my Father” – but never “our Father” (Matthew 6:9 refers to what the disciples as a group are meant to pray; Jesus does not include himself in that group). It should be pointed out, that the title “Son of Man” which Jesus frequently uses for himself implies his divinity. That title comes from Daniel 7:13, which speaks of a heavenly figure. The title “Son of God” on the other hand points to Jesus as the unique Messianic king. Who enjoys a special intimacy with God the Father, whose life is characterized by obedience to God, and whose career was marked by opposition, exactly like the Son of Psalm 2. 2. Daniel 9: 24-27 – The Messiah would come according to a timetable. The prophet Daniel was a student of the Hebrew scriptures and had been studying the book of Jeremiah, where he had read that the Babylonian exile was to last 70 years. As those 70 years were drawing to a close, Daniel began to pray and fast both for himself and for his nation, that God would forgive them and bring them back to Israel (see Daniel 9:1-3). The bulk of chapter nine then gives us Daniel’s heartfelt prayer. As he prayed, the angel Gabriel appeared to him to bring an announcement: Gabriel tells Daniel not about the 70 years of captivity (which Daniel knew were coming to an end) but about “seventy sevens,” or a period of 490 years, climaxing not merely in the return from Babylon but rather the beginning of the messianic age. Firstly, the “seventy weeks” (literally, “seventy sevens,” understood by almost everyone to mean seventy seven-year periods or 490 years) begin with “the going out of the word to restore and build Jerusalem.” Commentators have drilled down to the details and dated “the word” at various times in the sixth and fifth centuries B.C. In any event, the walls of Jerusalem began to be rebuilt about 457 B.C. Second, after sixty-nine weeks, Jerusalem and its Temple are destroyed: “The people of the prince who is to come shall destroy the city and the sanctuary.” After the seventieth week too, we are still talking about desolation and destruction of the Temple: “On the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.” Therefore, the 490 years begin with the rebuilding of Jerusalem in the fifth century B.C. and take us to the era of the Temple’s destruction which occurred in A.D. 70. Third, “an anointed one” is mentioned twice. Translations vary: if the punctuation is translated one way, we have two anointed ones, one coming after seven weeks (49 years) and another one – who is killed – after an additional 62 weeks (434 years). If the punctuation is translated a different way, we have only one anointed person, who comes after seven and sixty-two weeks (483 years). A great deal of ink has been spilled over figuring out the best way to translate this, but in the end, the key point is: given the total of 490 years, an anointed one will be killed not long before the destruction of the Temple in A.D. 70. According to this interpretation of this prophecy from Daniel – there was a short window of time that the Messiah was to come, and Jesus arrived at that time. Daniel 9:24-27 points us to that very designated time, in the first century AD, when the Messiah came among humanity as our atoning sacrifice. Reflection Questions: These two prophecies help to reinforce the belief that only Jesus could have been the Messiah (Christ) promised in the Old Testament.
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Preachers BlogIn 2024, each week's blog is a follow-up reflection written by the preceding Sunday’s preacher to dig deeper into the sermon topic and explore engaging discussion questions. Archives
June 2024
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