This is a checklist that I put together to look over as I prepare to preach. There are, of course, other things that I could have put on this list. But these are the specific things that I need to be sure to check at this point in ministry…
- Am I preaching the good news of Jesus?
- Am I praying and pleading with God to bless my sermon?
- Am I working with a team in preparation to preach?
- Am I getting and listening to Leah’s feedback?
- Am I preparing far enough in advance?
- Am I preparing my sermon with specific people in mind?
- Am I going to bring people on the journey with me? (Am I going to peak people’s interests? Am I taking baby steps when necessary or am I making huge leaps in my logical reasoning?)
- Am I using the 6 Journalistic Questions (What?, Who?, When?, Why?, Where?, and How?) and answering what will be most helpful for the audience?
- Am I illustrating my point like Jesus would have? And am I getting the full impact from my illustrations?
- Is the sermon going to be “G rated”? (Is the sermon for a general audience or is it restricted to those with special training? Did I break it down like I need a mechanic to break it down for me?)
- Is the sermon going to create and relieve tension?
- Is my sermon focused, making one sustained point? (Am I considering what the one thing is that I want people to take away from the message?)
- Can I pass the 3am test? (If I was awakened at 3am and asked about the main point and structure of the sermon could I answer in a helpful way?)
- Will unbelievers understand and find the sermon appealing? (Not that we ever want to compromise the truth but we do want to intrigue unbelievers with the view of reality that the Bible gives)
In the future I’d like to write a blog post for each of the above points to further convince myself of their importance.
“Does God love all humanity, every single person?” My natural inclination right off the bat is to say, “Yes. Yes, God loves all humanity, every single person.”
But we do not want what I want to think but we want to look at what the Bible says and wrestle with its teaching. So, what does the Bible say?
This may be a harder question than it would first appear. This is because this question is never explicitly asked in Scripture and thus is never explicitly answered. It is difficult because we are vying for certain answers. We so often want to make God like ourselves (Ps. 50:21). It is also a difficult question because the Bible seems to teach that God at the same time loves the whole world and yet hates all the rebellious.
In Scripture, we see that God has made man in His image (Gen. 1:26-27), so in as much as each person still reflects God’s image, God, I believe, loves that aspect of them.
In Matthew 5:43-48, Jesus tells His disciples to love their enemies and gives God the Father as an example. God “makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.” Matthew, in this passage says that He does this in love.
God, therefore, clearly has this kind of love for all humanity. He is the example that we are to imitate. We are to “love our enemies” in imitation of God Himself. Thus, I conclude, yes, God does love all humanity, every single person. In a similar way, Psalm 145 says, “The LORD is good to all, and His mercy is over all that He has made” (Ps. 145:9).
Yet, the Bible also says that God hates all workers of iniquity (see for example Ps. 5:5; 11:5b-6; Rom. 1:18ff; Jn. 3:36). As we look at this question, it is important to remember that the LORD is God and He is good even if we cannot understand His ways. We must remember that although God has revealed Himself and we can truly know Him yet we cannot exhaustively grasp Him.
I really appreciated Jeffrey D. Arthurs’s book, Preaching as Reminding. Here are thirty things I especially want to remember…
“The Scriptures themselves are the invitation to remember: Remember Abraham, Isaac, and Jacob; remember the Exodus; make a pile of stones; remember the Sabbath. Come again to the table, break the bread, drink the cup. Remember” (Jeffrey D. Arthurs, Preaching as Reminding, p. ix).
Preachers “remind the faithful of what they already know when knowledge has faded and conviction cooled. We fan the flames. That’s what we see when we look at the work of Moses, the prophets, and the apostles” (p. 3). “Preachers are remembrancers” (p. ix). We see this for example through what Peter says in 2 Peter 1:12-13 (“…to stir you up by way of reminder…”). And so, “Ministers must learn to stir memory, not simply repeat threadbare platitudes” (p. 5).
“It matters that we preach. It matters that we call people to remember their God and their deepest values and their truest selves and the story that has maybe shaped their lives and for sure has shaped their world. It matters that we preach with all the fidelity and urgency and learning and purity and creativity that God allows us to muster” (p. ix-x).
“If we have no memory we are adrift, because memory is the mooring to which we are tied. Memory of the past interprets the present and charts a course for the future” (p. 1). “Without memory, we are lost souls. That is why the Bible is replete with statements, stories, sermons, and ceremonies designed to stir memory. Even nature—the rainbow after the flood—serves as a reminder of God’s faithfulness (Gen 9:13-17)” (p. 3).
As we saw in the previous post on the resurrection, Peter looked at Psalm 16 and showed how Jesus’ resurrection was foretold. In Acts 2 Peter goes on to show that Jesus is now at God’s right hand, as Psalm 110 foretold. Jesus Himself had quoted from Psalm 110 and stomped His critics (see e.g. Matt. 22:41-46). And when you look at 110:1 it’s not surprising that they were stomped.
So, we see that Jesus is at God’s right hand until… Until He makes His enemies His footstool. That means that Jesus is coming back—and the New Testament repeatedly says soon—to bring judgment, and pervasive peace through that judgment.
Jesus’ death and resurrection shows that He is indeed the Lord and Messiah. As the Lord and Messiah, He is coming back soon to vanquish every foe and establish His forever reign of peace. In His second coming, He will bring the Kingdom that was expected at His first coming. Read More…
First, I encourage you to read Matthew’s account in the Gospel of Matthew. It will be helpful to read since it’s the longest (Matt. 27:24-62).
In Matthew’s account we see that Jesus dies (v. 45-56) and then Joseph of Arimathea asks Pilate for permission to bury Jesus’ body (Matt. 27:57-61). Joseph did this on the Preparation Day, that is, on Friday, the day before Saturday which is the Sabbath. It was very important that Jesus’ body not stay on the cross on the Sabbath because then the land would be defiled (Jn. 19:31). So, Jesus died on Friday because He was taken off the cross before the Sabbath.
The next day, that is on Saturday, “the chief priests and the Pharisees gathered before Pilate and said, ‘Sir, we remember how that impostor said, while He was still alive, ‘After three days I will rise’” (v. 62). And then they asked for guards and so Pilate granted their request and gave them guards.
Peter refers to this Davidic Psalm in Acts chapter 2. He said: “Fellow Israelites, I can confidently speak to you about the patriarch David: He is both dead and buried, and his tomb is with us today” (Acts 2:29). In short, David’s dead and his body rotted. David did, however, as a prophet tell us that one of his descendants would sit on his throne (v. 30). So, David seeing that in advance “spoke concerning the resurrection of the Messiah: ‘His body was not abandoned to the realm of the dead, nor did His body see decay’” (v. 31).
Paul says it a little differently. He says King “David, after he had served the purpose of God in his own generation, fell asleep and was laid with his fathers and saw corruption” (Acts 13:36). King David saw corruption. His body decomposed. So, David is not the “Holy One” that the Psalm refers to.
Paul goes on to say, “But He whom God raised up did not see corruption” (v. 37). Ding, ding, ding! Jesus is the Holy One! He is the long-awaited Messiah and forever King!
David knew that the LORD would place one of his descendants on the throne. How did he know this? Because…
The Righteous One was not delivered. The Righteous One was afflicted and slayed. The Righteous One was condemned, condemned to die the terrible death of a criminal and slave.
Jesus was slaughtered. But it was not a senseless slaughter.
As the centurion nearby Jesus acknowledged, something more was going on behind the scenes. The centurion would have observed many deaths and many crucifixions. And so, he is in a unique position to recognize the purity and power of Jesus. The centurion said, “Certainly this man was innocent and the Son of God! (Lk. 23:47/Matt. 27:54; Mk. 15:39)
The centurion responded in that way after he saw Jesus call out and say, “It is finished. Father, into your hands I commit my spirit!” and breathe his last (Jn. 19:30/Lk. 23:46). The centurion must have been amazed by Jesus’ composure and everything else that had taken place surrounding Him. The centurion may have seen the way Jesus treated His enemies (Lk. 23:34), His promise to the criminal on the cross (v. 43), His prayer to God (v. 46), not to mention the ominous darkness (v. 44).
Jesus’ death was not senseless, but according to Scripture. The Righteous One was slain in between two criminals. Jesus was, as Isaiah says, “numbered with the transgressors.” Yet in being cursed Jesus was carrying out a rescue plan that had long since been written (Rev. 13:8). “When He was hung on the cross, He took upon himself the curse for our wrongdoing. For it is written in the Scriptures, ‘Cursed is everyone who is hung on a tree’” (Gal. 3:13).