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Mosaic Baptist Church - Canberra
Stay up to date or catch up on some recent sermons, messages and talks from Mosaic Baptist Church, Canberra, ACT Australia.
Reading: John 12:12-36Jesus’ entry into Jerusalem is the culmination of his determination to voluntarily, obediently, and intentionally go toward the very place where he will suffer, die and rise. Jesus clearly knows this is his path and heads toward Jerusalem and all that awaits him. Our reading briefly gives an account of his arrival, the humility that enters on a young colt, the crowds that praise him for the miracle of Lazarus’ raising, and the religious leader’s resentment toward him and his popularity even here in the Holy City. There is a surprising repetition in the remainder of the passage above: “glorify” (John 12:16, John 12:23, John 12:28). Coupled with this humble entry we have a picture of God who displays his glory in the most unexpected ways: suffering, humility, service, forgiveness, and grace.
Reading: Joel 2:12-19 We know very little about the prophet Joel and there is debate about the time and circumstance surrounding this short prophecy. Joel moves effortlessly between talk of invading locusts and invading armies. To what extent is this a literal or metaphorical writing? In the absence of the capacity to locate the writing with historical certainty there is a certain timelessness to the book of Joel. It seems to have the capacity to find meaning in many contexts. Joel can certainly be read in light of any historical environmental crisis - including our own. In fact there is a distinct connection here between God’s anger, the capacity of the environment to sustain, and the grace of God demonstrated through the blessing of a fruitful land. As is characteristic of the prophets, there is a call to a return to God on a heart level - not simply a ritual level.
Being spiritually alive, and emotionally healthy doesn’t 'just happen' and it doesn’t always come easily. We live in a world where there is an enemy who wants us be unhealthy in these areas. Today we’re going to open this new series by taking a look at the greatest enemy of spiritual health.Ephesians 6:10-20 & 1 Peter 5:6-9
Reading: Luke 1:46-56As we begin to move closer to Christmas we are returning to the opening accounts of the Gospel of Luke. Luke is one of the Gospels that tells a number of stories around the birth of Jesus. One of these is the prophetic song of Mary as she celebrates the generosity and grace of God in sending the unborn Jesus into the world. Mary recognises here that God has ‘exalted the humble’. This ins not simply an account of God’s work in this young girl, but also a way of pointing to themes in the Gospel of Luke. Mercy, the blessing of ‘generations’, the scattering of the ‘round and haughty’, and the filling of the ‘hungry’.
Title: Jesus and Politics Reading: Luke 23:1-25 & 24:1-12The account of Jesus’ trial brings political power and Jesus into direct conflict. The telling of the account reveals the initial reluctance of Pilate and Herod to convict. Pressure from the religious leaders and the crowd eventually prevail and Jesus is convicted, executed, and buried. It is a sobering account of the world’s rejection of the values Jesus stood for and their threat to those with an interest in the status quo. Jesus’ story, however, does not end in death. Rather it takes a predicted - and yet surprising - turn when Jesus rises from the dead. This is the life-through-death-to-life path we are invited to follow.
Reading: Luke 11:33-54Our passage begins by alluding to the possibility that the very ‘light’ we choose to live by can actually be ‘darkness’. It is a disturbing image pointing to the blindness that religion can inspire. This saying of Jesus precedes an encounter with a Pharisee over a meal. Here Jesus is judged to have fallen short of the religious requirements surrounding food consumption. Jesus fails to wash his hands prior to eating. Jesus is aware of this unspoken criticism and sparks a wave of anti-beatitudes against the gathered religious leaders. Jesus repeatedly uses the phrase ‘What sorrow awaits you…’ Central to all this is the cutting phrase ‘you ignore justice and the love of God.’ Strangely, part of Jesus criticism is that they align themselves with a religious history that executes the very messengers of God. Strangely, they prove to be so blind - read lit by darkness - that they leave with plans to murder again.
Reading: Luke 4:14-30Our first passage in our series ‘Snapshots from the Gospel of Luke’ pulls together four commonly recognised themes in Luke’s account: The Holy Spirit; Good News to the Poor; the fulfilment of scripture in the person of Jesus, and; Jesus’ mission to the nations. This story opens the public mission of Jesus and moves quickly to his hometown. In the synagogue, Jesus reads from the prophet Isaiah celebrating the Good news of his coming in the language of freedom. Jesus will recognise the marginalised and bring them release. Controversially, Jesus cuts short his citation of Isaiah 61:1-2, avoiding the reference to ‘…the day of God’s anger against their enemies.’ This omission is then highlighted when Jesus recounts the story of the widow of Zerephath and the healing of Naaman. The Good News that the Spirit-empowered Jesus will proclaim in Luke’s account will focus on the marginalised extend well beyond the borders of Israel. No wonder Luke calls it ‘Good News’.
Senior Pastor Phil will address the age old question of 'how can a good God allow evil and suffering'.
In a very secular city it can be easy to believe that people want us to hide our faith and not bother them with it, yet Jesus tells us it is important that our faith doesn't shrink and become flavourless or dim. Let's get excited about a God that is eager to bless and serve and trust that others will be curious about the love, peace and hope that we display.
God invites us to be part of his mission, but what does this look like? In Luke 9 & 10, Jesus taught his disciples to engage relationally by looking for 'People of Peace' who were ready to receive the peace of the Kingdom of God. This requires us to pray and watch for signs of God at work in others' lives. It requires us to be patient and 'stay' with someone as long as we can. And it requires us to humble ourselves and foster genuinely mutual relationship ... let them serve us so we don't come in as experts with all the answers. Luke 10:1-11
Before we can GO out as ambassadors for Christ, we need to truly know who it is that we're representing.
Exodus 19 is a great example of how the Hebrew text contains many layers that are both cultural and removed from our perceptions. However they still operate at a level where we are able to discern God's purposes and desire for relationship. It shows how deeply there are layers in the genre still to be explored.
Reading: Malachi 3:6-4:6Our passage opens with the accusation of theft from God and is defended through the command to bring in all the ‘tithe’. Israel’s holding back of this gift amounts to theft and gives occasion to remind the people of the abundant blessings that are promised to those who honour God in this way. This functions as a warning and an invitation to repentance. 3:14 seems to pulls the whole of God’s accusations in Malachi together: ‘You have said, “It is in vain to serve God. What do we profit by keeping his command…? And yet, Malachi ends with a hopeful ‘note’. It is written by ‘the LORD’ and declares there to be some who ‘revered the LORD’. There is a possessive quality attributed to God here: they are ‘mine’, ‘my special possession’. Malachi ends with a promise for God to act in restoration of the righteous. He will come ‘with healing in his wings’. The prophecy also ends with a strong pointer to the Transfiguration of Jesus, where Moses and Elijah both appear. God’s restoration is promised and coming.
Reading: Malachi 1:1-14The short prophecy of Malachi is a rebuke of the people of Israel who have fallen into worship that is empty, hollow, and heartless. This has almost nothing to do with their lack of religious fervour. In fact, they seem to be practicing their religious rituals the whole time. What is missing, however, is the relationship with God that gives their worship meaning. Throughout Malachi the anonymous prophet poses a series of reminders - some from the very mouth of God - that the people question. The first of these: “I have loved you”. From the very opening of this prophecy we have a people who have forgotten God’s love not only for them but also for those ‘…beyond the borders of Israel!’ (also see 1:11 and 1:14). This is reflected in the worship the descendants of Levi offer which they have compromised by their poor practices. At it’s core, worship is a call to remember and honour the love God has shown. Throughout Malachi God most often given the title ‘The LORD of hosts’ or ‘The LORD or armies’. There is a genuine sense that the power of God is present in Malachi’s message.
1 Corinthians 15:12-28 throughout the series, ‘Approaching the Cross’, we have heard and considered the accounts left by the early church of the suffering, death, and resurrection of Jesus. Today, on the first Sunday after Easter we consider how the Apostle Paul, while writing to the church in Corinth spoke of the resurrection of Jesus. For him - and the early church - Jesus’ resurrection was not simply an historic event. Rather, it was a central pointer to the future resurrection of all people. Indeed, to use Paul’s term, Jesus’ resurrection was a ‘first-fruit’, that implied more to come. Jesus’ resurrection points us to a time when the last enemy, ‘death’, is completely destroyed and ‘all things’ are subjected to the gracious and self-sacrificial one. It is so sad when we simply argue for the resurrection as a historic event (which it is) and leave out the hope beyond hope that it points to.
Palm Sunday traditionally ushers in Easter Week. On it we remember the fulfilled prediction of Zechariah as Jesus entered Jerusalem on the beast of humility, a donkey. Many great leaders would have entered through these gates in pomp and ceremony riding magnificent war horses. For Jesus to ride a donkey’s colt says something of his purpose for being here. For the ordinary people who have accompanied Jesus to introduce him this way speaks of their political expectations for Jesus. For Jesus to choose such an animal speaks of the distinctly humble expectations Jesus has for his time in Jerusalem. They are here to crown him king. Jesus is here to suffer, die, and rise. They are right to celebrate his arrival, they just have little understanding of what this Jesus is really here for. Matt 21:1-11
Immediately after Peter’s identification of Jesus as the Messiah Jesus begins to predict his suffering, death, and resurrection. The disciples are baffled and really have no idea what he is talking about. Less than a week later, the inner three and Jesus take a pilgrimage up a mountain and there experience the Transfiguration. This is something of a revealing of who Jesus really is. Perhaps we can think of this as a confirmation of the disciple’s declaration of Jesus as the Messiah - and a humbling moment revealing that Jesus is much more than they ever imagined. The presence of Elijah and Moses is significant - Elijah representing the prophets and Moses the law. Jesus’ fulfils them both. Both appear initially in conversation with Jesus but by the end disappear and the disciples, wonderfully, ‘saw no one except Jesus alone’. Many consider this to be a precursor to the resurrection - a glimpse of Jesus’ glory before the resurrection - and a moment when the voice asks these three to see ‘Jesus alone’ resolve to humbly listen to his predictions of his coming suffering, death, and resurrection. Matt 17:1-13
The parable of the Good Samaritan is one of the most memorable of Jesus’ many parables. It is also contains one of the most radical calls to a life of service to others. The encounter is initiated by a Jewish lawyer who seeks ‘eternal life’ in obedience to the law of loving God and neighbour. When jesus affirms this, however, he seeks clarification - or a narrowing - of the definition of his neighbour. Clearly he knows that he does not fulfil this particular law. Jesus parabolic answer, however, does anything but narrow the definition of a neighbour. In fact, it widens it unimaginably to include one who cannot be identified by clothing, language or accent. Jesus’ story also expands the lawyer’s understanding of who it is that fulfils this law. Of all people, the hero of this made-up-story of Jesus is one of the hated and despised Samaritans. Jesus is not only asking the reader to have an unrestricted perspective on who to serve, he is also asking for an openness to learn for those beyond our circles. Luke 10:25-37
Peter’s declaration that Jesus is the Christ plays a pivotal role in the Gospel of Luke. Here all the miracles and moments with Jesus culminate in an extraordinary realisation: Jesus is the Messiah. Jesus, however, immediately orders the disciples present to say nothing of this epiphany and begins to tell of his coming suffering, death, and resurrection. Our Messiah is one who gives of himself for others - he this is still not obvious to these followers. It is anything but what these early followers expected of the Christ. It is also a process for us as we learn that the God we worship came to serve rather than to be served. This cross-teaching that Jesus engages in here is another opportunity for Jesus to call his disciples to ‘follow him’. This cross-path is not only Jesus’ path - it is also the path Jesus calls us to take. We too are a people who ‘take up their cross’ in acts of ‘costly faith’. This may take many forms as we move through life learning from the one who gave himself for all. Luke 9:21-27
John 11:25-26 The raising of Lazarus by Jesus. Jesus says I am the Resurrection and the Life.
John 3:1-21 Nicodemus’ story is a remarkable one. He is a Pharisee who is drawn to the light (by night) by the ‘signs’ Jesus is doing.
This is the first indicator that there were multiple ‘signs’ performed and that they are not all recorded here.
Wonderfully, Nicodemus comes asking for clarification around the meaning of the signs. He first observes that they are an indicator that God is with Jesus. Jesus’ response reveals that this observation is ‘born form above’ (sometimes ‘born again’) and God is at work in Nicodemus’ observation.
Of course, this does not imply that Nicodemus - even as a teacher of the law - has grasped the entirety of the coming of the light. He is initially stuck in a physical conversation around the impossibility of being ‘born again’.
What results is a conversation drawing Nicodemus beyond the physical into the spiritual mysteries of being ‘born of the Spirit’. Some commentators believe Jesus’ words finish after verse 15 and that 16-21 are commentary from John explaining the nature of verse 14. Either way, There is a revealing in this passage that the light is willing to suffer and serve the world (this has already been indicated in the use of ‘Lamb of God’ but is first explained here.
John 2:1-11 The turning of water not wine is considered, by John, to be the first ‘sign’ pointing to who Jesus is. Here ‘sign’ is used in much the same way as ‘miracle’ in the other gospels - with the added emphasis on these miracles pointing to or indicating who Jesus is.
There is an intriguing exchange in this account with Jesus mother which can be seen as an indication that the pre-determined timing of the revealing of Jesus is being rearranged around the need to avoid the social embarrassment of the wedding hosts.
This reveals a remarkable level of grace in the ‘light’. Also we see this ‘sign’ being recognised most clearly by the fledgling disciples, Jesus’ mother, and, presumably, the servants.
All this is Jesus manifesting ‘his glory’. This is more than a sign of supernatural power. It is also a manifestation of the character of the light of the world.
Jonah is not happy. He is, repeatedly described as ‘angry’ in this chapter. The final chapter in this story reveals the motive of Jonah’s initial disobedience. Once again, Jonah prays (following the pattern of call, repentance, prayer from Chapters 1 & 2). His prayer reveals that he knows the gracious and loving (hesed) heart of God and did not want this extended to the Ninevites. Once again, Jonah is suicidal - ‘angry enough to die’. In this chapter we see the phrase ‘God appointed’ used again repeatedly. The plant is used to contrast Jonah’s grief with God’s. Jonah’s anger is self-serving. God’s is other serving. The repeated word is ‘pity’. There are strong echoes here of the older brother in Jesus’ parable of the Lost Son.
Jonah 3 opens with a re-calling of the prophet and Jonah’s second response as he goes east to Nineveh with a prophecy he hopes will be fulfilled: “Yet forty days, and Nineveh shall be overthrown!” Once again, we find that the gentile world is not only open to hear the word of God, but acts in exemplary repentance from the king down. This is all done in the hope that God will be merciful. 3:10 reads: “God relented of the disaster that he had said he would do to them, and he did not do it.” In some ways this is a success story. Jonah warned and the people heeded his call. In another way, Jonah’s prophecy has not been fulfilled as a result of the repentant Gentiles. It raises questions around the nature of prophecy - that this is more than a telling of the future - but an expressing of the heart of God for all. Through Jonah’s obedience a whole, enemy-of-Israel city is saved. Jonah 3:1-10
The Book of Jonah opens with the prophet hearing God’s voice and moving in the opposite direction. This opening part of the first half of Jonah deals with God’s call, Jonah’s movement away from Nineveh, and the surprisingly faithful response of the pagans to the dilemma (storm) Jonah has put them in. Jonah goes east when God called him west. This causes a ‘storm’ that the pagan sailors recognise as of divine origin even while Jonah sleeps ‘the sleep of sorrow’ - without care for himself or them. In this story it is the pagans who behave both ethically and communally - not God’s prophet. Eventually Jonah behaves in a self-sacrificial manner, the storm ceases, and the pagans repent and give glory to God. Jonah is guilty of more than disobedience here. He is also using God for our own ends - religion to avoid community and neighbour. The story highlights a goodness and openness of those beyond the people of God and God’s determination to bring about our obedience for God’s end - not ours.
Our reading opens with the unlikely continuation of Jonah’s story. By all rights, the account of this prophet should end at 1:16. Jonah has been willingly cast into the sea - an unknown space that no one returns from. God, however, has not finished with Jonah. A large fish is ’appointed’ by YHWH to through the ‘belly of Sheol’ (v2). God is active even in the depths of the unknown. The repeated use of the Hebrew for ‘down’ throughout chapter 1 culminates in verse 6: ‘I went down…yet you brought me up…’. Jonah’s Psalm (a collection of Psalms) piques with his recognition ‘Salvation belongs to the YHWH’ - the same recognition that the sailors arrived at earlier in 1:16. Here is a God who reigns in heaven, earth, and hell. It is all too often the case that it is only when we have sunk to our lowest that we cry out to God.
All of us are slaves to sin as children of Adam. Jesus comes through to create a new humanity and to give them his life. Romans 5
All of us are slaves to sin as children of Adam. Jesus comes through to create a new humanity and to give them his life. Romans 5
The world can't help but think in terms of in and out, us and them. The Church is at its worst when we think like that. The Church in Rome had a division between the Jewish and Gentile believers. Who was right, who was wrong? Or was there another way of looking at things? Romans 4
Our passage reminds us that the early church grappled with the unique expressions of the ‘Good News’ that grew up in gentile territory. It was painful for the church to grow into places it had not taken root before. The discussion Peter contributed to included an insistence that the traditions of the Jewish world were not to make embracing the Gospel difficult. Mission changes both those who share it and those who hear. What does it look like for us to embrace openness, discomfort, humility, and the empowerment of whole communities as we share the gospel?
Acts 15 and John 1:14
Our passage reminds us that the early church grappled with the unique expressions of the ‘Good News’ that grew up in gentile territory. It was painful for the church to grow into places it had not taken root before. The discussion Peter contributed to included an insistence that the traditions of the Jewish world were not to make embracing the Gospel difficult. Mission changes both those who share it and those who hear. What does it look like for us to embrace openness, discomfort, humility, and the empowerment of whole communities as we share the gospel?
Acts 15 and John 1:14
The message of Jesus - and the motivation for mission - are they same: love. In holding these two well known passages together we can see that God loved the world in a costly, other-serving, and sacrificial way. Both these passages remind us that God was - and is - present among us and willing to serve. We are called to love the world in the same way by loving now, being good neighbours, coming alongside people, and responding to need.
John 3:16; John 1:14
In this account, a paralysed man and his friends hear and respond to the presence of Jesus. Although the way is blocked, they demonstrate determination to find a way - a new way - to bring their friend to the Messiah’s feet. They accomplish this mission through authentic relationships, teamwork, innovation, outrageous courage, and intentionality. What is your unique missional call?
Mark 2:1-12
Obedience to God is not about obeying the law or being under the law, or even knowing the law. After all if you know the law well you know just how often you break it. True relationship with God then is not about obeying the law but about an obedience that flows from a heart that seeks after God. A heart that trusts that God will judge fairly.
Romans 2:17-3:8
How does the world account for all of the injustice and the wrong doing that abounds? Why do people behave badly and hurt themselves and others? How do you give an account of why the world is so messed up? The Christian faith has an answer, is it the same as yours? Romans 1:18-2:16
As we lead up to Easter we will begin to consider some of the Psalms that Jesus prays or cites in the gospels. Matthew 118 is one of these (see Matthew 21:42). The image of the 'stone the builders rejected' is a powerful one for Jesus to use as he appraoahes the cross and answers the Pharisees. In many ways Psalm 118 is a prayer of thanks, praise, and blessing. In Jesus hands it becomes a warning to the religious leaders that they are missing the activity of God in Jesus. Psalm 118/Matthew 21
As we lead up to Easter we will begin to consider some of the Psalms that Jesus prays or cites in the gospels. Matthew 118 is one of these (see Matthew 21:42). The image of the 'stone the builders rejected' is a powerful one for Jesus to use as he appraoahes the cross and answers the Pharisees. In many ways Psalm 118 is a prayer of thanks, praise, and blessing. In Jesus hands it becomes a warning to the religious leaders that they are missing the activity of God in Jesus. Psalm 118/Matthew 21
Life does not always go as we plan. Painful experieces such as loss, grief, and rejection come and go. In Psalm 88 - one of a few 'unresolved' or unanswered prayers in the Psalms, the prayer calls out to God wondering where God is. Will God's anger remain forever? Will this pain ever end? In this Psalm thew pain does not draw the paryer away - but causes a search for the God who seems so absent. Psalm 88
Life does not always go as we plan. Painful experieces such as loss, grief, and rejection come and go. In Psalm 88 - one of a few 'unresolved' or unanswered prayers in the Psalms, the prayer calls out to God wondering where God is. Will God's anger remain forever? Will this pain ever end? In this Psalm thew pain does not draw the paryer away - but causes a search for the God who seems so absent. Psalm 88
This Psalm opens up to us the topic of unanswered prayer – how do we cope while praying and facing a blank wall?
Psalm 23 is probably on of the best known Psalms - perhaps it is one of the best known scriptures. In it David - who spent his formative years as a shepherd - prays to God as 'my shepherd'. There is a sense of trust or faith throughout this prayer that God is leading even when the way is dark or 'through...death'. Psalm 23
Psalm 8 is rightly described as a 'Prayer of Praise'. It is permeated with a sense of wonder and awe. This is far more than our being amazed by creation. It is looking at the scope of the universe and being moved to worship the one who created and sustains it all. Where do you feel most 'dwarfed' by God? When do you expereince 'awe' of God? What will it take for you to encounter this more? Psalm 8
The description of 'The Meeting Place' in Exodus is a powerful picture of the essence of prayer. Each time the Isralites set up camp they erected a special tent - beyond the camp - where people could go to pray. Moses used this. Joshua, Son of Nun, the future leader of Israel, spent all his time here - a wonderful place for his training to take place! Ultmately, all of Israel was invited to use this tent. In many ways this is a picture of the purpose of the Psalms - to teach and train us to be a people of prayer. Psalm 27 invites us to 'wait' on the Lord. Matthew 6:5-13 sees Jesus teaching on prayer - especially on finding an 'inner room' - which is not so far from Moses' 'Tent of Meeting'. Psalm 27/Exodus 33:7-11
The description of 'The Meeting Place' in Exodus is a powerful picture of the essence of prayer. Each time the Isralites set up camp they erected a special tent - beyond the camp - where people could go to pray. Moses used this. Joshua, Son of Nun, the future leader of Israel, spent all his time here - a wonderful place for his training to take place! Ultmately, all of Israel was invited to use this tent. In many ways this is a picture of the purpose of the Psalms - to teach and train us to be a people of prayer. Psalm 27 invites us to 'wait' on the Lord. Matthew 6:5-13 sees Jesus teaching on prayer - especially on finding an 'inner room' - which is not so far from Moses' 'Tent of Meeting'. Psalm 27/Exodus 33:7-11
The short story 'Ruth' is the account of another Gentile who became part of Israel. Ruth was a Moabite who married an Israelite who died soon after. Ruth chose to return with her Mother-in-Law, Naomi to Bethlehem in Israel. Through a series of events she meets Boaz and they are married. Ruth's story is one of faithfulness, honor, trust, and God's silent guidance. Ruth became the great grandmother of King David. The book of Ruth is considered one of the finest short stories ever written - and points Israel to faithfulness to God through a Moabite woman. Matt 1:5; Ruth
We will examine the person of Ruth whose history is as complex as many in our own multicultural society today.
We can all gain encouragement from her story.