Sermons, Articles, and Other Things

Jesus explains two of the seven parables that he tells on this occasion about the kingdom of heaven, or kingdom of God. We may wonder why Jesus calls it the kingdom of heaven or why Matthew translated the words of Jesus in this way into Greek. The best answer, I think, is that he was conscious that he was writing initially for Jews and they would know that the phrase kingdom of heaven meant the same thing as the kingdom of God. Another possible reason is that he wanted to stress the different nature of the kingdom of God, that although it was being built on earth it was very different from all other earthly kingdoms, and was in fact a heavenly kingdom. We might be surprised at some of the details in the parable that have no relevance for the explanation. One of them is the statement that the weeds were sown when the workers were sleeping. We can imagine a preacher making a great deal of that detail. But Jesus doesn’t. Nor does he make any application concerning the conversation bet

In the previous sermon in the series we looked at the question, ‘Was Adam a son of God?’ and concluded that he had been created with this privileged status. We also concluded that salvation includes a recovery of sonship, although that new status will be different from what Adam had been given. Another question that arises often is whether there is a difference between the privileges and experiences of believers before the first coming of Jesus and believers after he ascended to heaven. What did a devout believer from Old Testament times look like? When we read the Book of Psalms, for example, we recognise that the poets who contributed to that collection were marked by profound spiritual insight and deep spiritual experience. We sit at their feet, as it were, and learn from them how to walk with God and how to respond to circumstances that divine providence brings our way in life. And in Psalm 103 the author describes God’s relationship with his people as being one of family conne

Jesus gave to his listeners an exposition of his kingdom, which we might assume was a way of making it easier for them to understand what he was teaching. Yet we can see from verse 12 that his disciples were puzzled by this method because it must have been a different one from what Jesus had used previously. They asked Jesus why he was using this method and his reply might have surprised them and it should surprise us because we often think that parables are a way of making something easier to understand. No doubt, that is true of some of the stories that Jesus taught, but it is not the explanation for the parables in this chapter. Instead, in speaking in parables, Jesus was acting in judgement on those who had refused to accept to his message or accept the witness of his miracles. He had spoken about his coming kingdom and his miracles had shown that he was the promised Messiah. But since he was being rejected by the people he started to teach in a manner that hid truth from them

The question, ‘Was Adam a son of God?’, usually is not asking whether Adam became a believer in God through his grace after falling into a state of sin. Instead, the question usually concerns the status of Adam before he fell into sin when he was tempted by the devil to disobey God’s revealed will concerning the tree of knowledge of good and evil. Adam after his fall could have become a member of God’s family through faith, although one cannot be certain about that because the Bible does not say one way or the other. The matter of whether Adam was a son of God by nature arises from several biblical verses that use terminology connected to such a relationship. Luke, the author of one of the Gospels, says in his genealogy of Jesus that Adam was the son of God (Luke 3:38). The apostle Paul, when explaining his message to the council in Athens (Acts 17:28-29), cited statements from pagan sources when stating that humans were the offspring of God (Paul was not saying that the sources ha

In this passage of his Gospel, Matthew describes several responses to Jesus as he preaches about his kingdom. We need to remember that this period in the ministry of Jesus occurred before the cross and he had to instruct people about their expectations regarding his mission. There was the danger that they would attempt to bring in the kingdom of God in a wrong way and this explains the instruction of Jesus to those he healed that they should not make him known. His kingdom could not appear until after he had died and risen again. He had to deal with the punishment of sin and provide the basis of forgiveness before sending out his disciples to the world to declare the gospel and describe entrance into the kingdom. Matthew inserts a passage from the prophecy of Isaiah 42:1-4 that describes the nature of the kingdom of Jesus. In verse 18, we have the words that God the Father announced at the baptism of Jesus when he received the Holy Spirit. The Father on that occasion declared that

Luke, in this chapter, continues his reports of what took place in different places when Paul and his colleagues took the gospel of Jesus to them. We can see that there was a variety of responses ranging from hostility (Thessalonica) to eager interest (Berea) to curiosity and scepticism (Athens). Yet whatever the response of those who rejected the message it is striking to note that there were always some who accepted it. This was the case whether they were Jews or Gentiles, whether they were average or intellectual in ability. So while we can say that the devil was at work trying to hinder the progress of the gospel, it was also the case that God was at work gathering in his people and extending his kingdom. As we focus on Paul’s address in Athens, we can observe some things about his strategy. As he did elsewhere, he took his message to the synagogue because he knew that they would listen to an exposition connected to the Old Testament and the promised Messiah. Paul also mingled