Women, Gentiles, & Jesus, Oh My! (Sermon on Matthew 1:1-17)

I used to make a regular habit of posting sermons I preach.  For whatever reason I’ve been getting lazy with this.  I’ve obviously been reading through – and studying – Matthew’s gospel and blogging about what I’ve been learning, but many of those posts seems to have a more academic bent to them and I’m probably not making the discipleship connection like I want to.  Fortunately, I’m doing a much better job with that when I turn around and preach those texts.  So I’m going to commit to being more diligent about throwing up my sermon manuscripts when I preach as a counterpart to the more academic posts.

This is the first sermon I preached in conjunction with studying Matthew.  Enjoy!

READ MATTHEW 1:1-17

My guess is that very few of us have ever heard a sermon on a genealogy.  Although I’m still on the younger side, I know I never have.  In fact, there almost seems to be a part of us that shies away from genealogies as much as possible.  I mean, when was the last time you actually read the book of Numbers for example.  And if you’re like me, you tend to skip the genealogies of Genesis – and Matthew – to get to the things that are more interesting and exciting.  For whatever reason, over the years we’ve come to see these parts of Scripture as mostly pointless filler that seems to have virtually no value for us today.  They may have been important to the people 2,000 or 4,000 years ago, but to us it’s just a big waste of time.

My prayer is that this morning I can change your opinion a little – at least of Matthew’s genealogy.

In the way of introduction there are a few things to keep in mind as we look at this text.  First off, we absolutely cannot underestimate the fact that each of the four gospels – Matthew, Mark, Luke, and John – are written from a particular perspective.  This might make some of you uneasy to think about.  When each author sat down to write his gospel, he did so with the intention of making a point.  In other words, the gospels are not simply relaying the cold, hard facts of Jesus’ life and teachings.  That’s why the gospels sometimes put the same story in different places or present slightly different versions of an event.  There was something in the life of the author or early church that necessitated the author to write what he did.  We then discover clues to what that thing was and it helps us understand what we’re reading better.

Filed under: Bible Study, Christian Living, Christianity, Church, Evangelism, Faith, Ministry, Sermon

A Little More on Matthew 2:13-23

Yes, I’m still going around in circles with this.  In a previous post, I suggested that Matthew enters into a “sub-plot” of sorts here by recounting salvation history, all in an attempt to show Jesus the second Adam who ultimately brings salvation to God’s people (i.e. the messiah).  The problem is that, while I may have been the one to write it, I’m not completely convinced of it.  So I’m still wrestling with the escape to Egypt, “slaughter of the innocents,” and return to Judea.

I’m trying to keep in mind the fact that Matthew seems to have a three-fold focus for his gospel: (1) to show that Jesus is the promised messiah and (2) that the proper reaction then is to become his disciple which (3) is expressed/proven predominantly through personal missions.  I have this gut feeling that the previous sentence may be the reason I’m having such a hard time wrapping my head around this…but I’m not sure yet.

I raised these same questions/observations in the earlier post, but I feel as though it’s worth looking at them again:

1. Through his quotation of Hosea 11:1 and Jeremiah 31:15, Matthew believes it’s important that his readers (mostly traditional Jews) see a connection between Jesus’ time in Egypt and Israel’s enslavement and exodus.  This was important enough for Matthew to offer several proof-texts – but how does that connection re-inforce the three-fold purpose? (I think the answer to this question is key to unlocking the meaning of these 10 verses…)
2. What is the point/call to action of Jesus’ own exile to Egypt for us today?  How is this relevant for today’s audience?  I think the simple answer is something having to do with God’s providence, but I also fear that’s giving in too easily to one of Reformed theology’s favorite doctrines.  In other words, I think providence is too simplistic and difficult to fit-in to Matthew’s over-all purpose; it seems disjuncted…
3. The two OT passages the Matthew definitively quotes both strike me as a bit of a stretch in terms of their application to Jesus.  This is causing problems for me.  Hosea 11 is a reference to Israel, and I really doubt that the Pauline concept of the new Israel had been developed enough by the time Matthew was written to apply it here.  Jeremiah 31 refers to the Babylonian captivity of Israel.  Essentially, Matthew is saying that although these words were written to describe what happened then, they are actually referring to what is happening here.  My hermeneutical method doesn’t permit me to apply these verses to this scene in Matthew.
4. What is the theological/cultural/exegetical/and hermeneutical payoff for Matthew’s original readers for making this equation?  This is also a key question for getting at the heart of this text.  And yet again, I’m stuck here…

So here’s your job: what ideas, thoughts, insights, questions, etc. etc. do you have to unravelling Matthew 2:13-23.  This is the next text I’m preaching on, so I’d really like it if I could get some idea of what’s happening here before I have to preach it.

Filed under: Bible Study, Christian Living, Discipleship, Evangelism, Ministry, Theology

Should Churches Really Try to Create Community?

Yes, I’m being antagonistic.  And yes, I want lots of people to read this post and think hard about this question.

As a church planter, I’m constantly thinking about and mulling ways to apply God’s Word.  Specifically, with LifeSTREAM Church we adopted an three-fold desire to “Love God, love others, follow Jesus.”  And even though we haven’t gotten ourselves to the point of actually holding a church service, I have been especially pre-occupied with the question of what will our church look like.

At this point, the identity statement of LifeSTREAM Church states that we are “a gathering of messy people who strive to creatively love God, love others, and follow Jesus every day in every way possible.”  There are a few words that were intentionally selected that most people would probably skim right over the top of.  Perhaps the most important of these words is “gathering.”

We’re using “gathering” over “community” for the simple reason that we’re not sure churches really should be in the business of creating community.  I will admit that in certain areas the church may be in the best position to create a sense of community within a particular context, but at least in the neighborhood where we work, play and live community is hardly lacking.

Community has become a bit of a catch-phrase within the North American church.  By my estimate, it came into common parlance first within the emergent church and their emphasis on “authentic community.”  Non-emergents rightly challenged what was meant by “authentic” and “community.”  But over time, even the more general evangelical congregations began to adopt community as a primary value.  Again, in certain places community may be a legitimate need, but I’d be willing to bet that it’s not nearly as immediate a need as many congregations believe it is.

Filed under: Christian Living, Christianity, Church, Church Planting, Culture, Discipleship, Evangelism, Leadership, Ministry

And God Said… (Part 2)

I’m still ranting about Genesis 1.  I have spent a considerable amount of time over that past few months studying Genesis 1.  I originally started working on it back in December when it was assigned to me for my candidacy sermon.  Since that time, I’ve found it to have greater implications for followers of Jesus than I originally thought.

What we believe concerning humanity’s creation in God’s image has a tremendous affect upon our interactions with other people.  Many times I have seen and/or heard someone degrade another person for what I would consider to be nothing more than a difference of opinion on something.  Embedded in the Biblical doctrine of man is the expectation that God’s people will respect and protect all human life and every human being.  Like my last post, this may make some people rather uncomfortable: Imago Dei (image of God) demands social justice. (Problems can arise here too when we begin to act as though giving a person a glass of water earns us salvation or is equal to the thirsty receiving salvation.)

Perhaps one of the most common tendencies is to assume that a person only bears God’s image if they are saved.  It’s understandable why someone would say that.  God created us perfect and in fellowship with him.  But when Adam and Eve brought sin into the world, perfect creation (including humanity) became tainted and imperfect.  An imperfect being – the logic goes – cannot be considered an image of a perfect being.  Those who are saved are counted as perfect before God once again, and the imago dei is restored in that individual.

Filed under: Bible Study, Christian Living, Christianity, Evangelism, Theology

Next Stop “Unchurched” Portland

Here’s an article recently published about the work Mishaela and I will be doing in Portland.  Major shout-out to Betsy who did the interview and wrote the article.  I’ve pasted the text below, or you can find online here.  In any case it’s not about me, it’s about what God is starting to do in Portland.  There is a need peeps – how about if we stop bickering about relatively insignificant, menial things and start making disciples in the places that need it most!

Happy reading…

June 8, 2009 — When Portland, Oregon native Jason De Vries and his wife Mishaela were considering sites for their new ministry, they knew their hometown would make the perfect location. Not because of its stunning natural beauty or proximity to family. But because of its residents’ need for Jesus.

Portland, which has a population of about 2.2 million in the metro area, is one of the most unchurched cities in America. A study from 2000 estimates that only 25 percent of Portland residents claim affiliation with any kind of religion. Established churches in the area often struggle in reaching local residents because of certain negative stereotypes against Christians.

With establishing a new Christian ministry in Portland in mind, Jason and Mishaela moved to Grand Rapids, Michigan in July, 2007 so that Jason could attend Calvin Theological Seminary, from which he recently graduated with an M. Div. degree.

He is almost finished with his Christian Reformed Home Missions-funded internship atMonroe Community Church, a Home Missions church plant in downtown Grand Rapids. There he has learned the ropes of church leadership and refined skills for outreach ministry.

The couple plan to return west to Oregon sometime in July. They are optimistic that their ministry will succeed.

Despite its unchurched reputation, Portland holds promise: communities there are very strong and vibrant. Neighbors seek out neighbors for friendship and support. Portland is third in the nation for its high volunteer rates.

The culture emphasizes creative arts and individual expression, and it promotes stewardship of the earth by encouraging organic, fair-trade foods and clean energy. Because of these things, Jason DeVries explains, people living in Portland already “resonate with the concept of reconciliation.”

Most importantly, however, residents are familiar with and respect Jesus, regardless of their connection with the church. “People are ready for the gospel, says Jason DeVries.

The couple’s long-term vision for ministry in Portland is two-fold. First, break down the stereotypes of Christians through an active, but not aggressive, presence; consistently demonstrating love and respect. Their ministry will utilize the thriving communities already present in order to build a network of relationships.

Second, Jason and Mishaela envision future partnerships with other churches and Home Missions to expand the presence of the CRC in the Pacific Northwest.

Jason says they will offer what he refers to as “incarnational ministry,” that is, ministry that involves all members of a church living out the gospel and working to bring about the Kingdom alongside of others in concrete ways.

—Betsy Vandenberg, Christian Reformed Home Missions

Filed under: Church, Church Planting, Culture, Evangelism, Leadership, Ministry