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Text: John 20:24-29
Service Date: 4.27.25 Sermon: A week after the resurrection of Jesus and we have a disciple that is doubting the resurrection. It seems that Thomas was away when Jesus showed himself to the rest of the disciples. So, it makes sense that he would have doubts and concerns about the news of the resurrection. Thomas was not criticized for his absence, but he still missed out. There was a blessing for those that were present that Thomas did not receive. Even in the moments of the reliable witness, Thomas is unable to wrap his mind around the concept of the resurrection. He could not believe what he was hearing. A week later, Jesus again appeared to the disciples, this time with Thomas present, despite the locked doors. Jesus invites Thomas to touch his wounds, fulfilling Thomas' demands for proof. Jesus wasn’t hard on Thomas for his doubts, even though many Christians and pastors would consider Thomas’ doubts “unreasonable, obstinate, prejudiced, presumptuous, and insolent.” Despite his skepticism, Thomas was still loyal to the believers and to Jesus himself. Having faith is often complicated and is a process of growth; Some people need to voice their doubts before they believe. If doubt leads to questions, and questions lead to answers, and if the answers are accepted, then doubt has done good work. Thomas' confession is a turning point in his faith and understanding of the world as he understands it. When he encountered the truth of Jesus’ resurrection and marked his acceptance of Jesus' divinity and his resurrection. It's also a reminder that faith can grow and deepen even when faced with uncertainty. If Thomas was not able to express his doubts and explore the questions that he had, he never would have fully experienced the potential of his faith and his ministry. According to many traditional accounts, Thomas preached in Persia and India. I believe this is the reality for many of us. We ask questions and we think critically. We need the freedom to do that as we grow. We need the freedom to encounter the truth on multiple levels. In fact, I believe that embracing our doubts and asking our questions opens our minds up to the possibly of the answers that we seek. The fear of embracing doubts comes from the possibly that one would lose their faith, but I believe that our doubts and our questions are apart of discovering the world around us. When you have doubts, don’t stop there. Let your doubts deepen your faith as you continue to search for the answers. Every question and doubt are an opportunity to grow and learn as a spiritual being. Conclusion: Let us be people who embrace our doubts and open our minds to the various possibilities and answers that we will seek.
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Text: 1 Corinthians 15:19-26; John 20:1-18
Service Date: 4.20.25 Sermon:
Conclusion: Let us be people who accept the hope and peace from God and can be at peace. Text: John 18:28-40; John 19:16-42
Service Date: 4.18.25 Sermon:
Text: Luke 19:28-40
Service Date: 4.13.25 Sermon:
Conclusion: Let us be people who see and live out Jesus’ true mission. Text: Isaiah 43:16-21
Service Date: 4.06.25 Sermon: As we continue in the Lenten season, we are here to reflect on the Salvation that we receive from God. The salvation that we receive in our most difficult and dark times, whether we are facing difficult times individually or difficulties in our society. Looking at this passage, we see the exodus imagery is clear in this passage, with its references to the God who makes a way in the sea, who quenches the enemy chariots and warriors like a wick–the God whom Israel had remembered ever after at the annual Feast of the Passover. This passage makes references to some of God’s ways of saving his chosen people, especially from a societal point of view. Throughout scripture, we see whole societies facing famine, economic disparity, and captivity. In the events when Isreal was captured by Babylon, the Israelites were captured and struggling to survive. Physically, economically, culturally, and religiously, the people felt the might of Babylon, and it seems that one of the tasks of the prophet was to rebuild the people’s understanding of themselves as God’s own people and to reassure them that their god was fully capable of taking on the Babylonian superpower to save them. We are currently in a time where men, women and children are living in fear. They fear for their friends, family and loved ones as we see people being abused by those in charge of our government. We are also figuring out how to live in nationwide economic struggles. It is in this time that we kneel on God’s salvation. In 41:22, the “former things” and the “things to come” seem to refer to doing anything and everything–which God can and does do, while the idols cannot. Because of that, we lean on God to deal with the struggles that we are facing societally. Apparently, part of God’s new thing is a new kind of deliverance. In the old exodus, the horse and rider were thrown into the sea (Exodus 15:1). The Egyptians were quenched like a wick (Isaiah 43:17). But that is precisely what God’s gentle servant will not do (42:2-3). Now God will bring Torah and justice to the nations in a new way. What was the new thing God would be doing? Isaiah delivered a message of new life and a new hope for Isreal. The promise of God would be fulfilled in the coming of Jesus and the outpouring of the Holy Spirit. God is love, therefore, there is always a way to God’s restoration and salvation. When we live out the love of God, there is a healing that echoes through time. The love that we show to the world brings healing in a way that transforms the way that we see the world in the world’s most difficult time. God is love; therefore, it is through love that we heal the world for the benefit of those that need healing. We can experience a new life in him by following his new path and drinking his refreshing new water. Conclusion: Let us be people who love God and bring healing to the world. Text: 2 Corinthians 5:16-21
Service Date: 3.30.25 Sermon: As we continue in the Lenten season, we are going to take some time to reflect on Jesus’ ministry that led to Jesus taking up his cross. In this passage, we are focusing on the reconciliation, and the new life, that Jesus provides through the work of the cross. In most sermons and messages that I’ve heard, this new life that we receive is an exchange. It is commonly believed that God brings us back to himself (reconciles us) by blotting out our sins and making us righteous. When we trust in Christ, we are no longer strangers or foreigners to God. We have been reconciled to God, and we have the privilege to encourage others to do the same. When we trust in God, we make a wonderful exchange, our sin for his righteousness. According to Romans 3:25, Christ bore the punishment for our sins on our behalf. It is believed thar God poured all our sin on Christ at his crucifixion, and he poured all of Christ’s righteousness into us at our conversion. While I believe there is plenty written in the Bible to hold this believe, I don’t believe that there is any evidence outside of the Bible to consider this 100 percent true. But here’s what I believe can be taken away from this scripture: Jesus was facing an extremely harsh punishment based on the cries of the fanatic crowd. Many of the accusation against Jesus seemed to be word of mouth. There was no evidence to prove that Jesus had done anything wrong. Yet he faced the cross. Even in the midst of that punishment, Jesus remained calm and showed love to those that accused him of crime worthy of death. I have heard it taught that Jesus’ work on the cross not only breaks us sin and frees us spiritually, but the work of the cross is also Christ’s way of displaying the love that we are called to show the world. The fact that Jesus, an innocent man who lived poor was sent to the cross uncovered the corruption of the society of the time. Yet, Christ was willing forgive and express love towards those that hung him on the cross shows the love that we are asked to show. The work of the cross shows us the corruption of the world and Christ’s willingness to forgive shows us the love that Jesus is asking us to display. So, what do we do with this? Most likely we are going to face the death penalty for a crime we did not do, but we might have our character questioned and our reputation under review. If we are following the example that Jesus gives, we will remain calm, show love and offer forgiveness. I believe that is how we will bring reconciliation to our broken relationships. What I believe is happening here on a spiritual level is: The Holy Spirit gives us a new life, and we are not the same person anymore. We are reformed, rehabilitated, or reeducated-we are recreated, new creations living in vital union with Christ. Conclusion: Let us be people who reconcile ourselves with God and encourage others to do the same. Text: Isaiah 55:1-9
Service Date: 3.23.25 Sermon: As we continue in the Lenten season, we often reflect on our relationship with God. We take time to fast and prayer, allowing God to speak to us and open our hearts to God’s love. We can come to God freely when we need this. God offers salvation freely, but to nourish our souls we must eagerly receive it. We will starve spiritually without this food as surely as we starve physically without our daily bread. Before we take the time to reflect on today’s scripture, we need to discuss the book of Isaiah. The first half of the book (chapter 1-39) was probably written during Isaiah’s ministry, around 700 BCE. The second half of the book (40-66) may have been written near the end of Isaiah’s life, around 681 BCE. According to www.britannica.com, there are a few ideas of who wrote this book, “First Isaiah contains the words and prophecies of Isaiah, a most important 8th-century BCE prophet of Judah, written either by himself or his contemporary followers in Jerusalem (from c. 740 to 700 BCE), along with some later additions, such as chapters 24–27 and 33–39. The first of these two additions was probably written by a later disciple or disciples of Isaiah about 500 BCE; the second addition is divided into two sections—chapters 33–35, written during or after the exile to Babylon in 586 BCE, and chapters 36–39, which drew from the source used by the Deuteronomic historian in II Kings, chapters 18–19.” www.britannica.com adds that the book of Isaiah was “Compiled over a period of about two centuries (the latter half of the 8th to the latter half of the 6th century BCE), the Book of Isaiah is generally divided by scholars into two (sometimes three) major sections, which are called First Isaiah (chapters 1–39), Deutero-Isaiah (chapters 40–55 or 40–66), and—if the second section is subdivided—Trito-Isaiah (chapters 56–66).” According to zondervanacademic.com, there may have been at least three authors of the book of Isaiah, they add, “Presumably, Isaiah (“proto-Isaiah”) wrote chapters 1–39, an anonymous author living during the exile (“deutero-Isaiah”) wrote 40–55, and another anonymous author living after the exile (“trito-Isaiah”) wrote 56–66. These authors are also referred to as First Isaiah, Second Isaiah, and Third Isaiah.” The theme of coming to the Lord if you are thirsty runs through the Bible. The Lord gave water to the Israelites when they were walking through the desert to Mount Sinai (Exodus 17:1-6). The same offer is part of Jesus’ discussion with the Samaritan woman at the well (John 4:13-14). Jesus repeats the offer to the crowds in Jerusalem (John 17:37-38). God wants us to come to him so his Spirit can satisfy us. Isaiah tells us to call on the Lord while he is near. God will never move away from us, but we often move far away from God and create barriers of sin between ourselves and God. We are encouraged to accept God’s forgiveness now, while you can, before it is too late. I often struggle with this phrasing in verse 6, which states, “Seek the lord while he may be found” I believe that this creates fear tactics that is used by many pastors use to manipulate their congregation. While I believe that scripture tells a different story. As I read this passage, I realized that all my notes indicate that it is our responsibility to seek the Lord in our times of need. But what I have noticed God often opens the doors. Many resources put a lot of pressure on the people to find refuge in the Lord. Yet, God calls us to him. God offers us free grace. Our relationship with God is not transactional. Everything that God gives us is simply out of love and a desire to see us receive the best. While we are asked to respond to God’s invitation, I believe that the scripture is clear that God is patient with us and continues to keep the invitation open throughout our lives. The scripture is clear that God’s kindness and love is acceptable for all. God loves all of us and therefore God provides for all of us the same, regardless of our status. In this time, let us reflect on this invitation. An invitation of love; an invitation for God’s provision; an invitation of acceptance; an invitation for the thirsty. Conclusion: Let us be people who accepts God’s invitation into his love, grace and acceptance. Text: Psalm 27
Service Date: 3.16.25 Sermon:
Text: Romans 10:8-13
Service Date: 3.9.25 Sermon:
Text: 2 Corinthians 3:12-4:2
Service date: 3/2/25 Sermon: Before we start the sermon today, let’s investigate some background: When Moses came down Mount Sinai with the Ten Commandments, his face was radiant from being in God’s presence. Moses must put a veil on to keep the people from being terrified by the brightness of his face. Paul adds that this veil kept them from seeing the radiance fade away. This veil illustrates the fading of the old system and the veiling of the people’s minds because of their pride, hardness of heart, and refusal to repent. The veil kept them from understanding references to Jesus the Messiah in the scriptures. When anyone becomes a Christian, the veil is taken away, giving eternal life and freedom from bondage. Paul states that Christian’s and believers have a great boldness in speech, this boldness means, “literally speaking out of every word and conveys the idea of freedom to say all and thus means to speak freely, openly, boldly, fearlessly, without constraint.” The Greeks used this word for speaking in a democratic assembly. This type of boldness “Refers to fearless and frank speaking with the freedom to speak openly even in the face of opposition.” The veil that Paul is referring to means, “that which is spread out over or downward and hence a veil, a curtain or a cloth drape.” When believers see corruption in leadership, we have a responsibility and a calling to speak out on that corruption. It would be easier to veil our eyes to the truth and keep with the status quo, but our veils have been removed. We need to speak about corruption. Paul states that trust in Christ removes the veil and provides freedom, which means, “that which is capable of movement, freedom to go wherever one likes, unfettered.” When we remove our veils, we can live freely. We can live lives that best reflect our personality and purpose. Without our spiritual veils, we can see the value of each person, place, difference of religion and idea that they have. We can treat all people with love and respect. We will not be relying on teachings that is soaked in patriarchy and bad theology. The truth is many churches would rather have our eyes veiled by the corruption that is at the root of their organization. Yet, Christ’s love for us opens our hearts, mind and spirit to the truth that is around us. We are called to remain open to truth as well as preach the truth, regardless of how difficult it is to understand or to accept. God’s love frees us from shame, self-hatred, addictions, and dead-end pursuits. By trusting Christ, we are loved accepted, forgiven, and freed to live. The Holy Spirit’s way of transformation works better and lasts longer than even Moses’ glorious experience. Conclusion: Let us be people who remove our veils and speak love with boldness. |
Anthony K. GiesickActions are taken everyday that help make this world better and I just want to share them with you. Archives
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