If you are familiar with the movie A CHRISTMAS STORY, you know its premise is about a grown man’s memories of one Christmas when he was a young boy named Ralphie in the 1950s. The one thing young Ralphie wanted for Christmas was an Official Red Ryder Carbine-Action Two-Hundred-Shot Range Model Air Rifle, and every time he expressed this wish, whether to his mother, his teacher, or Santa Claus, the reply was always the same: “You’ll shoot your eye out!” Only one person truly heard his pleas and went against the warnings of many, getting him exactly what he wanted: his father. Excited about his surprise gift, Ralphie runs outside and prepares for target practice. After loading his new rifle, he carefully aims at the metal target, takes his shot, and wouldn’t you know it, the BB ricochets off the metal and hits him in the eye. His response? “I actually shot my eye out!” Fortunately, he was wearing glasses, and only his glasses were damaged.  
 
Shooting your eye out is probably one thing on a list of many things you wouldn’t want to do. However, in today’s text, Jesus tells us to do something far more radical than shooting our eye out—he tells us to cut off appendages and pluck eyeballs out. If you don’t want to shoot your eye out, I think I can safely assume you wouldn’t want to pluck it out either.
 
In today’s “Whatchu Talkin’ ‘Bout Jesus?” topic, Jesus discusses something that seems downright outrageous, dangerous, and harmful. Our text for today is found in Mark 9:42–48, and my hope is that we truly understand what Jesus was talkin’ about and how it can apply to us today.
 
Mark 9:42 - 48
In this passage, we are introduced to two ideas behind this graphic story that Jesus gives us. The first is a stern warning about the consequences of being a stumbling block to others. The second is about taking responsibility for our sins. 
To begin, we will look at Jesus’ first warning.  Jesus uses a child as an example and says, “If you cause one of these little ones who believe in me to sin, then you will wish that you were never born because of the harsh judgment you will receive.” These are strong words as Jesus is speaking to his listeners.  He says, “IT WOULD BE BETTER for you to have a millstone tied around your neck and thrown into the sea.”  Is this a bit extreme?  Well… yeah!  But I think it is also one thing for certain; it shows how protective the Father is of His children against people who seek to harm them.  
 
The question has arisen as to whether Jesus was only talking about children, since he used a child as an example, or if he was addressing something more. Personally, I believe there is enough evidence in the texts and all the Gospel accounts to show that Jesus was referring to all followers of Christ or disciples. It may even be more specifically aimed at those who are newer in their faith, also known as new believers. Jesus refers to them as “little ones” or, in Matthew, He calls them “lesser ones” because they likely refer to the “lower class” of believers in Israel. This includes the uneducated, sick, impoverished, tax collectors, sinners, disciples, and those of lower social status. They weren’t considered little or lesser because they were unimportant to God; rather, they were seen as people of insignificance and not as well-versed in spiritual matters as the religious elite.
 
Jesus speaks about being a “stumbling block” to someone with weaker faith. The point isn’t that the “lesser,” “weaker,” or “little ones” are unimportant compared to the “greater ones” or the “mature in faith”; it’s that it doesn’t take much for a young believer to stumble because of someone else’s actions. For example, there are Christians who drink alcohol, smoke, swear, etc., and show little regard for those around them, not realizing how their “freedom” can cause pain to someone struggling with those issues. It would not be wise for a Christian with the freedom to drink alcohol to do so in front of someone battling alcoholism.
 
Our actions, often called “liberties,” can cause serious problems for those who are weaker in faith. Many justify their actions by saying, “I have the freedom to do this; it’s their fault if they can’t accept what I am doing.” However, I believe Jesus' warning still applies, and we should be cautious about how we exercise our liberties around younger believers or those who struggle in these areas. That person would be better off with a millstone around his neck and thrown into the depths of the sea than facing God.

The second point Jesus makes concerns taking personal responsibility for our sins. How many of you have heard the phrase, “the devil made me do it”? That is a lie, and we all know this. The devil can never MAKE us do anything. We are responsible for our own actions. This concept of plucking and cutting reminds me of a story about a man who goes to the doctor and says, “Hey doc, every time I move my arm up and down like this, it hurts. What should I do?” The doctor replies, “Stop moving your arm up and down like that.” This is similar to what Jesus says about our sins. He tells us that if our hands or feet cause us to sin, then stop doing whatever leads to sin. Or if your eye causes you to sin, then tear it out! Now, the big question is, “Does Jesus mean to LITERALLY cut off our hands and feet or tear out our eyes?” You can rest easy, my friends, because I believe Jesus was not being literal. Jesus told the people to get to the root of the problem. In modern terms, stop doing the thing that causes you to fall into sin.  
 
Some examples: if you are an alcoholic, don’t hang out at bars. If you are addicted to pornography, don’t surf the web without accountability. If you are married and someone is always flirting with you, then keep away from that person. Whatever it may be, Jesus tells us to stay away from the source of our sin. You might respond, “You don’t know how hard that is! All my friends are at the bar.” Or “I need to use the internet to do my research and stay in contact with others.” Or “The person who flirts with me makes me feel good about myself since my spouse ignores me. It’s not a sin to be liked and sought after as long as you don’t do anything about it.”
 
People often forget how serious sin and its consequences are. Sin is such a grave matter that any sacrifice you make is worth it. Jesus says anything that causes us to sin must be removed! The challenging part, according to N.T. Wright is “Not everything we are asked to give up is necessarily sinful in and of itself… We should be prepared to reject something that is good and God-given (such as hands, feet, and eyes) but which, at the moment at least, is leading us down the wrong path.” Wright explains that the act causing you to stumble or sin may not be wrong itself, but it naturally leads to sin and destruction, so those things need to go.
 
A personal example I’ve shared with you is that music was a huge part of my life. I would even say that at one point, it was my life. However, when I became a Christian, I felt compelled to give up music for a while. Why? Because if I had stayed in that lifestyle, I would have eventually ended up right where I started. I needed to break that link, even if only temporarily. For two years, I didn’t play a single instrument until I knew I was free from the bondage of music idolatry in my life. Is music bad? No. But at that point in my life, I needed to step away from it so I could be free from it, because it might have led me back to my previous sinful lifestyle.
 
What I find most intriguing about this passage is that Jesus never defines sin. He only talks about the cause of sin. So, I am not going to stand up here and give a list of sins you must cut off or tear out. That, my friends, is between you and God. I know there are many mentions of eternal fire, worms that never die, and the place called Hell, and I am going to step back from that today. Not because I don’t think it’s important, but because I do; and maybe someday I will talk about the reality of Hell in more detail. I will say that Jesus is very descriptive in explaining the consequences of allowing sin to control our lives. I believe Jesus is making the point in these 6 verses that you are responsible for your actions and sins. Find the root cause of your sin and cut it out or tear it down. Address the problem directly, and then you won’t have to worry about eternal fire, the worm, or Hell.
 
Conclusion
As I conclude, I want to leave you with a few challenges.

First, be mindful of your actions and words. Whether we realize it or not, people are watching us. New believers are observing us. Our children see us. Our friends, coworkers, and neighbors watch us too. As followers of Christ, we represent Jesus to the world around us, and our choices can either lead people toward Him or become obstacles in their walk. None of us wants to be the reason someone stumbles in their faith.

Second, honestly evaluate your life and ask the tough question: What needs to be cut off or torn out? What habits, relationships, environments, websites, conversations, or attitudes keep pulling you back to the same place repeatedly? Jesus isn't asking us to better manage sin or hide it more successfully. He is calling us to confront it decisively at the root.

The truth is that sin rarely appears out of nowhere. There is usually a path that leads us there. There is a conversation before the affair, a drink before the addiction, a click before the addiction to pornography, bitterness before an explosion of anger, pride before the fall. Jesus tells us not to just deal with the fruit hanging from the branches but to take an axe to the root.

And yes, sometimes that is painful.

Sometimes following Jesus means walking away from things we enjoy. Sometimes it means changing friendships, setting boundaries, deleting apps, altering routines, or relinquishing freedoms that may not even be sinful in themselves. But if something consistently pulls us away from Christ, then no matter how much we like it or how justified we feel in keeping it, Jesus says it is not worth the cost.

The good news is that Jesus never calls us to fight this battle alone. The same Savior who warns us about sin is the Savior who died for our sins. The same Jesus who tells us to cut off what causes us to stumble is the same Jesus who gives us His Spirit to help us do it. Victory over sin is not achieved through willpower alone, but through surrender, obedience, accountability, and the transforming work of the Holy Spirit in our lives.

So this week, don't ask, "How close can I get to sin without crossing the line?" Instead, ask, "What is leading me away from Jesus, and what do I need to do about it?"

Because if we ignore the warning signs, refuse to address the root causes, and keep messing with things that are harming us spiritually, emotionally, and relationally, eventually we will realize Jesus was right all along.

To borrow the wisdom of Ralphie's mother, teacher, and Santa Claus:
"You'll shoot your eye out."

Only in this case, Jesus is not talking about a BB gun.
​
He's talking about your soul.

Traditions of man versus the will of God. This has always been a hot-button issue during Jesus' time, and sadly, it still is today. In thirty years of ministry, I have found this to be true: if you really want to upset a congregation (or Christians in general), upset with you, then start messing with their traditions. Try moving the sacred cows in the sanctuary of well-established churches or question why a church does what it does, and the claws come out. Unfortunately, I learned this lesson the hard way, but the “trouble” I have gotten myself into has not stopped me from continuing to challenge people to ask why we do what we do with regard to man-made traditions within the church. In my career as a pastor in multiple churches, I have sat through countless hours of discussions about who can use the coffee maker, what qualifies as using the “good silverware” versus plasticware or “not so good silverware,” whether we should move or keep the pulpit, and whether we can paint a room any color other than flat white. The stories are numerous.
 
Many years ago, I asked a pastor at a nearby church if I could borrow their candelabras for a wedding, and he said I could. When I went to pick them up, we were immediately approached by the church secretary, who asked us what we were doing. The pastor explained the situation, and she responded, “You cannot loan those out. In fact, you should not even touch these candelabras without wearing gloves.” We were then told to put them back. The pastor looked at me, apologized, and I went on my way. 
 
In today’s text, Jesus challenges the traditions of his time. Contrary to what many believe or teach, I don’t think his goal was to upset people or create unnecessary conflict among the leaders. In fact, whenever Jesus confronted tradition during his earthly ministry, it was usually because the tradition had become more important than genuine worship. Today, we will explore this and look at what Jesus said about traditions and true worship.
 
Many people have issues with traditions; some are valid, and some are not. The most common question asked is, "Are traditions bad?” We will explore this today and see what Jesus has to say about traditions.
 
Mark 7:1 – 8, 14 - 23
 
In this passage, Jesus makes a statement that drastically changed how we view worship. He shares a brief parable about defilement and purity. Many people wonder why Jesus used parables. They ask why he didn’t just plainly state what he wanted to say. Why didn’t he say, “I know the law and tradition say you should always wash your hands before eating, and that you shouldn’t eat unclean food. But, by following this tradition, you’re not any cleaner or holier than a pagan who eats pork, because what you eat doesn’t make you dirty; it’s what’s in your heart that counts.” In this parable, he told the religious leaders that everything they were doing was not God’s design for worship. Just like we need to be very careful when telling someone their traditions are pointless and empty.  
 
Jesus didn’t realize that His vague parable wouldn’t be understood by His disciples. When He finds out they didn’t truly understand what He was saying, He privately explains the parable in simple language. From this point, Jesus gets to the heart of the matter.  
 
Jesus is not saying that the tradition of eating kosher foods and washing hands is wrong; he is saying that people who focus on external observance of the law are missing the point of what God has intended as true worship. Jesus explains that traditions become harmful when they take precedence over obeying God. Traditions can be detrimental when we are blinded by adhering to them and ignoring the ways God is guiding us, because they interfere with our focus on God's will. Theologian N.T. Wright states, “By focusing on outward purity, they are avoiding the much deeper challenge of the gospel, the challenge to the human heart.” Jesus is emphasizing that external purity or outward law observance is less important than internal heart change. Ultimately, he clarifies that both are connected.
 
The Pharisees focused on following external laws, such as handwashing, ceremonial cleanliness, and dietary regulations. However, they overlooked the fact that God cares more about internal purity than outward traditions. True cleansing comes from within, having a changed heart, not just following rules on the surface.
 
This brings us to the core issue. In the Bible, the heart usually does not refer to the physical organ; it refers to what Dallas Willard writes in his book RENOVATION OF THE HEART, “The human heart, will or spirit, is the executive center of the human life. The heart is where decisions and choices are made for the whole person. That is its function.” In other words, the heart represents who we are at our very core, and Jesus teaches us that this core is not very good. The heart is often portrayed as evil, black, and decayed, and it needs to be transformed. 
 
Jesus tells the Pharisees in the gospel of Luke, “What you say flows from what is in your heart.” This means the words that come out of your mouth reflect who you are deep down. The words you speak reflect your heart. So, who are you at the core of your being?
 
English Anglican priest J.C. Ryle writes, “We need no bad company to teach us (to sin), and no devil to tempt us, in order to run to sin. We have within us the beginning of every sin under heaven (in our hearts) … (The Lord) is not only speaking of the notorious profligate, or the prisoner in jail. He is speaking of all mankind.” This may be a hard pill for some to swallow. The depravity of humanity is not well-received among humans. There may be some people here who have a problem with it. I think it is fair to say that some don’t like to think of themselves as bad people, and, generally speaking, most humans are not bad outwardly. Yet, God says in Jeremiah 17:9, “The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is?” Everything that is bad within us and all of humanity is found in the heart. Jesus takes all of this one step further when he says, “You have heard the commandment that says, ‘You must not commit adultery.’ But I say, anyone who even looks at a woman with lust has already committed adultery with her in his heart.”  Jesus tells us that sin is not always an outward act; it is often found in the heart as well.  This was a game-changer because sin is no longer just an outward act of disobedience, but it is also something that can be done in secret without anyone ever knowing.

People often wonder how humans can commit some of the most heinous crimes. We are shocked when someone does something so evil that we cannot fathom how someone could be so evil. However, when we consider God's words in Jeremiah, we see that all humanity has the root of sin within their hearts. This helps us understand the tendency and ability of humans to do evil. That's why many of Jesus’ statements were so radical during his time. He was telling a group of outwardly religious rule-followers that they were just as capable of evil as pagans, and if they believed otherwise, they were mistaken. Jesus often rebuked the religious leaders by calling them whitewashed tombs, meaning they appeared nice, pretty, and clean on the outside, but were dead on the inside because their hearts were desperately wicked.
 
There is good news, though. The heart can be cleansed, transformed, and made pure. Through the work of Jesus Christ on the cross and the Holy Spirit in our lives, our hearts can be renewed. King David writes in Psalm 51:10, “Create in me a clean heart, O God. Renew a loyal spirit within me.” New, clean, and pure hearts are what Jesus is talking about in His message about the Kingdom. This is significant in many ways. Jesus is saying that keeping laws and traditions will not make you right with God; only a life and heart submitted to Him will.
​
Conclusion
So, what is the main message for today? What life lesson can you take with you? How can these words of Jesus help you understand God’s ultimate plan for us?  
 
First, always question your traditions. Why do you do what you do (whether in church, at home, personally, etc.)? Remember, not all traditions are bad, nor are all of them good. Then determine whether this tradition conflicts with God’s commands or prevents you from hearing from Him.
 
Next, examine your heart. Who are you at your core? Have you experienced that inner transformation only available through Jesus Christ? Do a heart inventory. Assess your life, relationships, and inner self to see if you're living a life that honors God. Are there still things lingering in your heart that hinder you from becoming the man or woman God calls you to be? Have you allowed yourself to become someone who does the right things, says the right things, and maintains the outward appearance of having it all together, but inside you feel dead? Are you relying on your salvation because you keep all the rules by avoiding lying, cheating, stealing, murdering, or committing adultery? I warn you, it's easy for religious people to obey all the rules, keep all the commandments, believe (in what they think are) the right doctrines in a dutiful way, and still have a heart that is empty, dark, evil, vile, and decaying. I encourage you to take some time today to search your heart, ask God to search your heart, and create a clean, new heart that is devoted and submitted to Him in every aspect of your life.
 
 

​Family is very important.  It is for me.  I would do anything to help my family be happy, prosperous, and successful.  In fact, much of my life has revolved around my family. I believe wholeheartedly that my family is a true gift of grace from God, and I am certainly a blessed man because of my beautiful children and the twenty-eight years I spent with my late wife, Carrie.
 
So, when I come across verses like this morning’s text, I cringe a little at the words of Jesus.  I try to imagine how I would feel as a father if I heard my son or daughter say, “Who are my brothers and sisters and mother?” Then, pointing to a group of strangers and saying, “These are my brothers and sisters and mother.”  I think as a father, I would be hurt and somewhat offended.  
 
I have chosen today’s passage simply because when I used to read this text, my response was, “Whatchu Talkin’ Bout Jesus?”  I mean, isn’t family supposed to be the most important thing?  Isn’t staying true, loyal, and faithful to your family until the very end a biblical concept?  Aren’t we supposed to love our families unconditionally and accept them for who they are, whether we approve of their lifestyle or not?  Didn’t God create the family so man would not be alone?  These are all questions that come to mind for me, and as I studied for this sermon, I began to see what Jesus meant in his reply to his brothers and sisters and mother.  I can’t say that all my questions were answered to my liking, but they were answered, nonetheless.
 
Today, we will examine Mark 3:31–35 and gain insight into what Jesus was discussing.  Hopefully, as we learn together, we will begin to see family in a little different light and see that the family is something far greater than what many of us may think or believe.  
 
Mark 3:31 – 32
To start, as much as this verse may make me wonder what Jesus was talking about, I think we should know that what he said was scandalous.  The family bond in Jesus’ time and in the OT times was loyal and long-lasting.  It was common for children to live near their parents (if not actually live with them).  Every aspect of life revolved around the family.  In many cases, the family was a business unit, and they would share everything in common.  As parents aged, the children would care for and provide for them.  As they neared death, the children would put their lives on hold and wait for their parents to die so they could tend to the body and bury them in the family plot for a proper burial.
 
In ancient times, loyalty to the family was important, not just for the benefit of the family, but also for society as the people of God.  Breaking the family bond was not considered good among first-century Jews.  So, this was why Jesus’ words were scandalous.  However, Jesus wasn’t speaking flippantly here.  He had a reason for saying what he said, and I think it applies to us today.
 
Up to this point in his life, Jesus has begun to garner some attention.  He has gathered his 12 disciples, has been healing the sick and casting out demons, and has given many controversial sermons.  The attention he was getting was not all positive, especially among the religious leaders.

There were murmurings of Jesus being a crazy man, a demon-possessed man, and a false prophet.  He was beginning to be despised by the leaders and was becoming the butt of jokes in the public eye.  So, when his family heard all he was doing, they took a trip to Capernaum, went to the house where he was teaching, and asked to speak to Jesus.  I am sure they were embarrassed by him at this point.  They were beginning to think he was crazy, and they wanted to stop the lunacy, so to speak.  Ultimately, I think they wanted to squelch any further public attention, especially from the religious leaders.
 
Some scholars and Bible teachers have suggested that they may have been trying to protect him because they did not understand what he was up to.  Yes, Mary did know that Jesus was a special child and God was going to do great things through him, but I don’t know if what she saw Jesus doing at this time was what God meant.  They thought he was mad! As his family is outside the house, they ask someone to tell Jesus they are outside and want to speak to him.  His response was not what people were expecting. 
 
Mark 3:33 – 35.  
Jesus was not denouncing his family, nor saying he was not part of it.  Instead, he is redefining his family and who this family consists of.  Jesus’ response is radical, and in one fell swoop, he has cut the ties of the traditional family and given it a new look. Essentially, Jesus is starting a new family or expanding the family.  His bloodline family probably did not realize it, but by trying to stop him, they were going against God’s will.  David E. Garland writes, “Life under God is not defined in relationships in a biological family, which is geared for the preservation of the family line, its wealth and honor.  One’s ultimate devotion is to God alone who is the head of this unique family that consists of all types of people.  The only requirement to this family is commitment to God.” Jesus’ redefinition of family is massive because at first, his response seems heartless and offensive.  But when you look at what he was saying, he was speaking encouragement to the people in the house, because these were men and women who had left their families to come and follow Jesus.  In doing so, they were now part of a new and much larger family.
 
Jesus defines family not just in terms of blood relations or marriage.  He is saying true family is found in shared commitments to God.  He is saying that people who are committed to God have a stronger bond with one another than with their true blood relatives, especially with those who have no relationship with God. This is a controversial statement to make today, so how much more do you think it was in the first century when family was all that mattered?
 
The people Jesus was calling his family were those whose allegiance was to God.  This meant submitting oneself to Him and following him to bring glory to His name and share the good news of the Kingdom of God.  This was the common bond.
 
So, was Jesus saying that families are bad?  No, not at all. He is saying that family is much more than we think. The Bible teaches that we are to be respectful to our parents, we are to love our children, and not provoke them to wrath.  We are to love, honor, and respect our husbands and wives. We are to protect, support, and care for our families… this is biblical.  However, our loyalty should always be to God first and then to family.
 
Jesus shows us our families are a lot bigger than we thought.  Your true brothers and sisters are those who are aligned with following Jesus and walking in his ways.  In fact, some of us here have closer bonds with someone who is not a family member but is a believer in Christ.
 
 If I could sum up Jesus’s point, it’s “The body of Christ, the Church, and His people is true family.”  Our devotion is to God alone, not to our blood relatives. These are big words because sometimes our commitment to Jesus Christ causes unwanted division within our families, and for some of us, our loyalties must lie in doing God’s will rather than appeasing family.  That may sound radical, but I do believe it is what Jesus meant.  He went against his family's wishes himself because they did not understand what God was up to, and He knew he had to do God’s bidding instead of being loyal to his family. Thankfully, his mother and many of his brothers and sisters came around and finally grasped what God was doing, and this may be the case for some of you. Jesus was suggesting that a family that is blood-related AND bound together by loyalty to Him is strong and impenetrable.  This is the true family.
 
This is my prayer for every family here.  I pray that your family is bound together and kept by faith in Christ.    
 
Application
So what is our response today?  What are we to do with these words of Jesus?  

1. Understand that we who are in Jesus Christ are family.  This body of believers is knit together as a family by the common bond of Jesus Christ. We are family.
2. Treat one another as family.  We are brothers and sisters in Christ, so let us treat one another with respect, dignity, and love.  May we be quick to forgive and show endless amounts of grace, mercy, and compassion to one another.

 
Conclusion
Is family important?  To use one of my favorite Wisconsin quotes, “You Bet!”  This radical new concept of Jesus may be controversial; however, I pray that we wouldn’t look at it as a negative or heartless response.  Instead, I pray that it would enlarge our understanding of family and remind us that we are part of a larger family.  A family that is connected by one common love and loyalty to a great God who, in his love and care, gave us the ultimate model of what a true family is and how it should function.  So may we as a church body live as a family joined together by the love, grace, and mercy of God; showing forgiveness, compassion, love, loyalty, and blessings to one another because we are family.
 
 

Today, we begin a new summer sermon series titled, "Whatchu Talkin' Bout Jesus?"
Some of you who are around my age or older may remember the old television sitcom Diff'rent Strokes. The show centered around two young brothers from Harlem, Arnold and Willis Jackson, who were adopted by a wealthy businessman named Philip Drummond and moved to Upper Manhattan. Every week, it seemed there was some misunderstanding, a lesson to learn, or a situation that left Arnold scratching his head, especially when his brother Willis said something that didn't make sense to him or he didn’t like. Arnold would respond with his famous catchphrase, "Whatchu talkin' bout, Willis?"

As I read through the Gospels, I sometimes feel like Arnold. Jesus often said things that confused people and even some things I did not like. He said things that challenged traditions. He said things that offended religious leaders. He said things that still cause Christians today to stop and ask, "Whatchu talkin' bout Jesus?"

The goal of this series is to examine some of those statements and understand what Jesus was saying. Some of these passages are simple, and some are very difficult. Some stretch our understanding. Some challenge our assumptions. As I prepared for this series, I was reminded of a quote by N.T. Wright, who once said, "I am going to talk about some things I don't really know about, thus continuing my theological education in public." I appreciate that honesty because we must approach Scripture with humility.

Mark 2:15-22

At first glance, this passage may seem like a collection of unrelated events. We see the calling of Levi (Matthew), the tax collector. We see Jesus eating with sinners. We see the Pharisees criticizing Him. We see questions about fasting. Then Jesus starts talking about garments, wineskins, and wine.

A lot is happening in these few verses. Yet underneath all of it is one major theme: Change is coming. Jesus is announcing that something new has arrived. The old religious system that the religious leaders cherished is being fulfilled in Him. The Kingdom of God has come, and everything is about to change.

The first change Jesus announces is that sinners are welcome in the presence of God. The story begins with the calling of Levi, whom we know better as Matthew. To us, that may not seem like a big deal. We hear the phrase "tax collector" and immediately think of someone who works for the IRS.

That is not how first-century Jews viewed tax collectors. Tax collectors were among the most despised people in society. They worked for Rome, the occupying power. They often collected more taxes than necessary and retained the excess funds for their own use. They became wealthy through corruption and exploitation. To the average Jew, a tax collector was a traitor.

If you were creating a list of people most likely to become a disciple of Jesus, Levi would have been near the bottom. Yet Jesus walked right up to him and said two simple words: "Follow Me." And he did.

Immediately afterward, Levi hosted a banquet and invited Jesus to dinner. The guest list consisted largely of tax collectors and sinners. The religious leaders saw what was happening and were outraged. Why? The religious leaders had developed a view of holiness that emphasized separation from sinners. In their minds, purity was maintained by avoiding sinful people.

And here, Jesus does exactly the opposite. He sat with them. He talked with them. He ate with them. He welcomed them. The religious leaders questioned the disciples and asked why Jesus would associate with such people. Jesus responded, “Healthy people don’t need a doctor—sick people do. I have come to call not those who think they are righteous, but those who know they are sinners.”

Notice what Jesus is saying. A doctor does not spend all day with healthy people. He goes where the sick are. A rescue team does not search for people who are already safe. They search for those who are lost. Jesus did not come to congratulate people on their righteousness. He came to save sinners. That should be tremendously encouraging to every person in this room.

Jesus came because humanity is broken. He came because we were lost. He came because we were spiritually sick and incapable of saving ourselves.

The Pharisees divided the world into two categories: the righteous and the sinners. Jesus divided the world into two categories as well, but not in the same way. There are sinners who know they need God's grace, and there are sinners who think they do not. The truth is that every one of us belongs in the same category. The ground is level at the foot of the cross. None of us deserves God's grace. None of us has earned salvation. Every one of us stands before God as a sinner in desperate need of mercy. That is the beauty of the Gospel. Jesus meets people where they are, but He loves them too much to leave them there. He welcomes them, forgives them, transforms them, and invites them into the family of God.

This should challenge the church today. If we are not careful, we can begin to think like the religious leaders. We can start viewing unbelievers primarily as problems instead of people. We can become angry at the culture while forgetting that the culture is filled with people made in God’s image. Sometimes Christians become experts at identifying sin but struggle to show compassion.

Jesus never compromised truth. He never ignored sin. But He also never withheld grace. The church should be the most welcoming place in the community for people who are searching for hope. People should not fear walking through our doors because they think they will be judged. They should know that they will be loved and welcomed.


Our responsibility is not to condemn people. Our responsibility is not to save people. Only Jesus redeems. Our responsibility is to love people the way Jesus loves them.

The second change Jesus announces is that the old and the new cannot simply be mixed together. The religious leaders then ask Jesus another question. Why don't your disciples fast? Fasting was an important spiritual discipline among the Jews. The Pharisees fasted regularly and viewed it as a sign of spiritual devotion.

Jesus answers their question with a series of illustrations. He first describes Himself as a bridegroom. Wedding celebrations were times of joy and feasting, not mourning and fasting. As long as the bridegroom was present, there was reason to celebrate. Then Jesus uses two illustrations. No one patches an old garment with new cloth. No one pours new wine into old wineskins.

Those examples may sound strange to us, but new wine expands as it ferments. Old wineskins become brittle and inflexible. If you pour new wine into an old wineskin, the wineskin will burst. Jesus was saying that something new had arrived.  He was not simply adding another tradition to Judaism. He was not offering minor adjustments to the existing religious system. He was fulfilling everything the Old Testament pointed toward. The Law pointed to Him. The sacrifices pointed to Him. The priesthood pointed to Him. The temple pointed to Him. The prophets pointed to Him. Everything was preparing the way for Jesus.
The old covenant was never intended to be God’s plan. It was preparing people for the coming Messiah. This does not mean the old covenant was bad. Far from it. The Law was good. The Law revealed God's character. But the Law could never save. It could reveal sin, but it could not remove sin. It could diagnose the disease, but it could not provide the cure. Only Jesus could do that.

The old covenant pointed toward salvation. Jesus accomplished salvation. The old system could not contain the fullness of what God was doing through Christ. The new wine required new wineskins.

Now, let me bring this into our world today. Most people do not like change. We like routines. We like familiarity. We like knowing what to expect. If many of us are honest, we would be perfectly content if life stayed exactly the way we like it forever. But life does not work that way. The world changes. Culture changes. Society changes. Technology changes. People change. The church must learn how to minister effectively within those changes.

Now, before anyone misunderstands me, I am not suggesting that biblical truth changes. God's Word does not change. The Gospel does not change. Jesus Christ is the same yesterday, today, and forever. Truth remains truth. But methods can change. The way we communicate the Gospel can change. The way we reach people can change. The way we engage our community can change.

In fact, throughout church history, that has always been the case. The message remains the same, but the methods adapt. The Apostle Paul adapted his approach depending on his audience. Missionaries learn new languages. Bible translators make Scripture accessible to new generations and cultures. Churches use technology to reach people they could never reach before. The mission remains the same. The methods evolve. The mistake some churches make is refusing to change simply because it is new. The mistake other churches make is embracing every change because it is popular. Both approaches can be dangerous.

We do not reject something because it is new. We do not embrace something because it is new. Instead, we ask the question: Does this help us faithfully proclaim Jesus Christ? If it does, we should consider it. If it compromises biblical truth, we should reject it. The challenge is to hold tightly to the Gospel while holding loosely to our personal preferences. That requires wisdom. That requires humility. And that requires a willingness to put the mission ahead of our wants and desires.

Conclusion
As we close today, remember that Jesus was talking about change.

First, He announced that sinners are embraced by God. The grace of God extends to people whom society has written off. The Gospel is for tax collectors, sinners, outcasts, and broken people. In other words, the Gospel is for all of us.

Second, He announced that something radically new had arrived. The Kingdom of God came through Jesus Christ. The old covenant was being fulfilled, and salvation would now come through faith in Him.
​
The message was revolutionary then, and it remains revolutionary today. My prayer for our church is that we never lose sight of either truth. May we always welcome sinners because we remember that we are sinners saved by grace. May we always hold firmly to the unchanging truth of God's Word. And may we remain willing to change anything except the Gospel itself if it helps us bring one more person to faith in Jesus Christ.
​

Have you ever heard the voice of God? I mean, not just a provoking, not just a feeling, but an actual, audible voice?

I’ll be honest with you, I haven’t. But I know people who say they have. Maybe some of you have as well. And I’ve often wondered, what would I do if I heard the voice of God? Would I panic? Would I question my sanity? Would I lean in… or run the other way?

One thing I know for certain is that it would be extraordinary.

And yet, if we’re honest, many of us long for that kind of interaction with God. We think, “God, if you would just sit down with me over a cup of coffee or tea and explain things, life would be a lot easier.” Or maybe you’ve said, “I just wish God would tell me exactly what to do, and I’ll do it.”

You may not have heard God's audible voice, but the good news is that we do have a way to communicate with God. Through prayer. Through His Word. Through the work of His Spirit in our lives. We serve a God who desires relationship, who speaks, who leads, and who draws near.

But there’s still something in us that wishes we could see Him, touch Him, or have a face-to-face conversation. It can sometimes feel like God was more visible, more tangible in biblical times than He is today.

But that’s not actually true. God is just as present. Just as active. Just as engaged today as He was then. And that brings us to our focus this morning.

This message is part of our series, “The Names of God,” and today we’re looking at a moment in Scripture where God reveals His personal name, His identity, to Moses. And in doing so, He reveals something about who He is, and what that means for us.

Exodus 3
This is one of the most fascinating scenes in the Book of Exodus. Moses is out in the wilderness, tending sheep; just another ordinary day. And then suddenly, he sees something that stops him in his tracks, a bush that is on fire, but not burning up. Now that alone would get your attention.
But the story takes a turn when the bush starts talking. Now we’ve moved from interesting to unforgettable.

The bush calls out, “Moses! Moses!” And instead of running, Moses responds. He starts to approach the bush. And the voice tells him to remove his sandals, because he is standing on holy ground. Think about that moment. Moses is in the presence of the holy, living God. God identifies Himself: “I am the God of your father—the God of Abraham, the God of Isaac, and the God of Jacob.” And then God reveals His purpose.

He has seen the suffering of His people in Egypt. He has heard their cries. He knows their pain. And He is coming to rescue them. And here’s the key: He’s going to do it through Moses.

Naturally, Moses responds as most of us would: “You’ve got the wrong person.” He questions his ability. He doubts his worth. He fears Pharaoh. He feels completely inadequate. And God responds with one of the most comforting promises in all of Scripture: “I will be with you.”
But Moses still has one more question.

“If I go to the people of Israel and tell them, ‘The God of your ancestors has sent me to you,’ they will ask me, ‘What is his name?’ Then what should I tell them?”

 And this is where things get a bit complex.

 “I AM WHO I AM”
God responds to Moses’ question, “who are you?” God’s response has raised a lot of debate, because God’s response alludes to Him saying, “It doesn’t matter what my name is, I AM WHO I AM.”

In Hebrew, this corresponds to the name YHWH, often called the tetragrammaton (four letters). This name appears over 6,500 times in Scripture. A note, whenever you see LORD in all capital letters in your Bible, that’s YHWH or Yahweh.

Now here’s where it gets more complex: we don’t actually know how to pronounce His name. The ancient Israelites considered this name so holy that they would not say it out loud. Instead, they would substitute the word Adonai, meaning “Lord.”

To help readers remember this, they combined the consonants of YHWH with the vowels of Adonai, creating a hybrid form that later generations misread as “Jehovah.” (we’ll talk about this at a later date). But originally, it was never meant to be spoken. Because this name is sacred.
It’s not a title; it’s a revelation of who He is.

What Does the Name Mean?
When God says, “I AM WHO I AM,” or the more literal translation is, “I WILL BE WHO I WILL BE”. He is revealing something about His nature. This name carries some weight; at its core, it points to two primary truths:

1. God is Self-Existent: God is not dependent on anything or anyone. He does not need us. He does not rely on creation. He simply is.
   
   Everything else in existence is dependent. Everything else has a beginning. Everything else is sustained by something outside of itself. But not God.
   He is the eternal one. The one who has always been and always will be. He doesn’t become; He is.
   
   
2. God is Present and Personal: But here’s what makes this name even more powerful. Yahweh is not just a distant, abstract force. He is present. He is near. He is involved.
   
   When God reveals His name to Moses, He is not saying, “Stay back.” He is saying, “I am with you.” This name becomes deeply personal for Israel. It’s the name tied to covenant, relationship, rescue, and presence. Yahweh is not just the Creator; He is the God who walks with His people.
   
   

From Elohim to Yahweh
Earlier in Scripture, we see the name Elohim, which emphasizes God’s power as Creator. But here, in Exodus 3, God reveals something more intimate. Yahweh shows us that God is not just powerful, He is also personal, immanent, and with us.

Application: What Does This Mean for Us Today?
So what do we do with all of this? We know, for the most part, His name. We see His power. We understand the theology. But how does this change the way we live? Let me give you three takeaways.

1. God’s Name Describes Who He Is​: When God reveals His name, He is revealing His character. He is:

• ​​Self-sufficient – He needs nothing from us
• Creator – Everything exists because of Him
• All-powerful – Nothing is beyond His control
• Present and near – He is with us
  
  This means our view of God matters. If we see God as weak, distant, or uninvolved, we will live with fear, anxiety, and uncertainty. But when we understand who He truly is, we begin to trust Him more deeply. We realize that the same God who spoke from the burning bush is the same God who walks with us today.

2. God Is With Us When He Calls Us
Moses didn’t feel qualified. He didn’t feel ready. He didn’t feel capable. And neither do we.
When God calls us, whether it’s to lead, to serve, to speak, or to step out in faith, our first response is often, “I can’t.” But God never asks us to rely on our ability. He calls us to rely on His presence.

“I will be with you.” That’s the promise. You don’t need to have it all together. You don’t need to have all the answers. You just need to trust the One who does.

3. God’s Name Is Unknowable… But He Is Not
This is where it gets really important. God’s name is mysterious. It’s complex. It’s beyond full human understanding. But that does not mean God is distant.

God is not unknowable. In fact, He has gone out of His way to make Himself known. Through His Word. Through His Spirit. And ultimately through Jesus Christ.

In John 8:58, Jesus says, “Before Abraham was even born, I AM.” He takes the very name of God… and applies it to Himself. Because He is God in the flesh. He is the invisible God made visible. The distant made near.

So yes, there are things about God we will never fully comprehend. But we can know Him. We can walk with Him. We can trust Him.

Closing Thought
This morning, we’ve only scratched the surface of the name YHWH. I’ll be honest—this is one of those studies where you can go down rabbit holes that never seem to end… and I’m already there myself. But even with all the depth and complexity, we don’t have to walk away confused—we can walk away grounded in something simple and certain.

Moses walked up to a burning bush out of curiosity…but he walked away with a calling—and a clear revelation of who God is.

And that same revelation has been given to us.

We serve a God…
who is self-sufficient… He is.
who is all knowing… He is omniscient
who is not distant… He is near.

He is the God who was, the God who is, and the God who always will be.

That’s personal.

Right now, in your uncertainty… He is.
In your calling… He is.
In your questions, your doubts, your next step… He is.

He has not stepped back.
He has not gone silent.
He has not left you to figure this out on your own.
He is Yahweh.
“I AM.”

​And the same God who spoke from that burning bush is the same God who is present with you right here and right now.

 Introduction
We all have at least one thing in common: we all have a name. Some of us have unique names, while others have more common ones. Some were named after a friend, a relative, or even a biblical figure; a person, a place, or an angel. Some people love their names, while others don’t and may choose to go by a middle name or even change their name altogether. For some, their name carries deep meaning and connection. For others, it may have been chosen simply because their parents liked the way it sounded.

At its core, a name serves as an identifier. It distinguishes you from everyone else.
But when we come to the Bible, we find that names carry far more weight than that. A name meant something. It wasn’t chosen at random or simply because it sounded good. A name often reflected a person’s character, their circumstances, or even a defining moment in their life. For example, the name Adam means “man,” Eve means “woman,” Jacob means “heel holder,” and Esau means “hairy.” Names told a story.

It was also common for God to change a person’s name after a significant moment or encounter. We see this with Abram becoming Abraham, Sarai becoming Sarah, Jacob becoming Israel, Saul becoming Paul, and Simon becoming Peter. When God changed a name, He was revealing a new identity and a new purpose.

Today, we are beginning a new series titled The Names of God. As you read through Scripture, you will notice that God is referred to by many different names. Each one helps us understand something about who He is and what He has done. In this series, we will take time to look at these names, their meanings, and their significance.

Because in God’s name, His nature is revealed.

Now, before we go any further, I want to make an important clarification. None of the names we will study, nor any name found in Scripture, can fully define or completely describe God. After all, as one writer has said, a name imposes some limitation.

But what name could ever be adequate to describe the greatness of God? If the heavens cannot contain Him, how could a single name ever fully capture who He is?

The Old Testament contains many names and compound names for God that reveal different aspects of His character and His dealings with humanity. My purpose in this series is to study these names so that we can better understand who God is and how He relates to us.

Elohim
The first name of God we will look at is the one used first in the Old Testament: Elohim.

Elohim appears in the first chapter of Genesis thirty-two times. Genesis 1:1 begins with the words, “reʾshiyth elohim bara” or “In the beginning God created…”. It is also a very common name in the Psalms, appearing over 400 times, and it generally refers to the God of Israel.
Elohim is a complex name. It does not have a single, simple definition, but I will do my best to help us understand its meaning.

The word “El” is a general term for a deity that can be traced throughout ancient Middle Eastern and North African cultures, going back thousands of years. In many ancient texts, El is described as a father and a creator, often referred to as the “ancient one” or the “eternal one,” and depicted as merciful and kind.

This same word was also used in reference to the senior Canaanite god and even to a collection of gods in that region. In those belief systems, El was seen as ruling over key aspects of existence, such as the sea, fertility, weather, death, and creativity. He held the highest rank among the gods, though he was often portrayed as somewhat distant and not always actively ruling.

When Israel entered the land of Canaan, this word began to take on deeper religious significance. The writers of Scripture did not simply discard the language of the surrounding cultures. Instead, they used familiar terms and filled them with true meaning, expressing their understanding of the one true God, Yahweh.

So rather than adopting false beliefs, they redeemed the language to point to the truth.
As the language developed, the word “El” took on even greater meaning when combined with other terms. Throughout this series, we will see “El” paired with words that highlight specific attributes of God: His power, His strength, His sufficiency. When that general name is connected to a particular quality of who God is, it no longer feels generic. It begins to function more like a personal name, revealing something specific about His character.

The word Elohim means “deity” and is not gender specific. Elohim is often used in Scripture to refer to Yahweh, the one true God. The name carries the idea of creative power and governing authority of omnipotence and sovereignty.

Elohim points us to the infinite, all-powerful God who reveals Himself through His works. He is the Creator, the Sustainer, and the Judge of all the earth. It is fitting that God would first reveal Himself by this name; the One who brings order out of chaos, light out of darkness, and life out of nothing.

This is the God who speaks, and it is done. The God who creates from nothing. The God whose word brings worlds into existence.

There is also a unique aspect to the name Elohim; it is plural.

In some places in Scripture, the word Elohim is used to refer to false gods. For example, in Exodus 12:12, God says, “On that night I will pass through the land of Egypt and strike down every firstborn son and firstborn male animal in the land of Egypt. I will execute judgment against all the gods of Egypt, for I am the Lord!” God will execute judgment against all the gods of Egypt. In Exodus 18:11, we read,“I know now that the Lord is greater than all other gods, because he rescued his people from the oppression of the proud Egyptians.”  Moses’ father-in-law, Jethro, declares the Lord is greater than all other gods. In Joshua 24:20, 23, Joshua says, “If you abandon the Lord and serve other gods, he will turn against you and destroy you, even though he has been so good to you.”  But the people answered Joshua, “No, we will serve the Lord!” “You are a witness to your own decision,” Joshua said. “You have chosen to serve the Lord.”  “Yes,” they replied, “we are witnesses to what we have said.” The people are warned not to turn to other gods. In these cases, the word Elohim is used in a general sense to refer to foreign gods.

In other places, the term can even refer to spiritual beings, such as angels (1 Samuel 28:13; Psalm 82:6).

Because of this, some have been confused by the plural form of Elohim, wondering if it suggests that God is one among many. But that is not what the Bible teaches.

It is important to remember that while the people of Israel often turned to false gods, that does not mean those gods were real. It simply means they were unfaithful. The biblical writers could use familiar terms from surrounding cultures, but they used them to point to the one true God.

Some have suggested that the plural form of Elohim points us to something deeper about God’s nature. Some see in it an early hint of the Trinity: The Father, the Son, and the Holy Spirit, working together in creation. We see language like this in Genesis 1:26, “Then God said, ‘Let us make human beings in our image, to be like us. They will reign over the fish in the sea, the birds in the sky, the livestock, all the wild animals on the earth, and the small animals that scurry along the ground.’”  And again, in Genesis 3:22, “Then the Lord God said, ‘Look, the human beings have become like us, knowing both good and evil. What if they reach out, take fruit from the tree of life, and eat it? Then they will live forever!”  While we must be careful not to read more into the text than is there, we can say this: the plural form reminds us that no single word can fully capture the fullness of who God is. He is greater than our language. Greater than our understanding.

So, what is a basic definition of Elohim?

Elohim is the Supreme God: The Creator and the Sovereign. He is all-powerful, completely self-sufficient, and in need of nothing. And yet, in His grace, He chooses to reveal Himself and enter a relationship with the people He created.

We see His power throughout Scripture. He speaks the world into existence. He opens the womb of barren women. He delivers His people out of Egypt. And ultimately, He raises Jesus Christ from the dead.

But this is not just a God of power; He is a personal God.

Elohim is also Yahweh, the covenant God of Israel. He is the “Lord” revealed in Genesis 2 and in Exodus 3. He is the God who creates and redeems. When Scripture speaks of “the God of gods” (Psalm 136:2), it is declaring that He alone is supreme.

And this God desires a relationship.

He calls people to Himself. He invites us to worship Him. He reveals Himself fully through Jesus Christ (Hebrews 1:1).

There is both comfort and assurance in this name. On one hand, it reminds us that God is all-powerful, “yours is the power and the kingdom and the glory.” On the other hand, it reminds us that He is a covenant-keeping God, faithful to His promises.

He says to us, “I will be your God,” and we can respond, “My God, in whom I trust” (Psalm 91:2).

Conclusion
So, what does all of this mean for us today?

It reminds us that when God reveals His name, He is revealing His character. In Scripture, names are never accidental. They are connected to identity, purpose, and relationship. When God attaches a name to Himself or to His people, He is showing us who He is and how He works in our lives. Just as He changed Abram to Abraham, Sarai to Sarah, Jacob to Israel, and Simon to Peter, we are reminded that an encounter with God is never random; it brings transformation. He does not leave us as we are but reshapes our identity in accordance with His purposes.

And for us, that means we are no longer defined by our past, our failures, or even how others see us. We are defined by who God says we are. His name reveals His nature, and His nature assures us that He is faithful, powerful, and present in every season of life. When we call on His name, we are calling upon the One who has revealed Himself and has proven Himself faithful throughout history.

So, the question is “How will we respond?” Will we trust Him, follow Him, and allow Him to shape who we are?
​
When God reveals His name, He invites us into a deeper relationship with Him, and that is where true transformation begins.

Imagine, if you will, the story of Jesus concluding in John chapter 19 at the cross of Calvary.  Think about how dissatisfied you would be as a reader and as a follower of Jesus Christ?  Would you even be a believer?  I wonder if the disciples who had followed Jesus for the past 3 ½ years were staring at the lifeless body of Jesus hanging on the cross, thinking, “What a waste of time.” 
 
For these disciples, this was the end, the conclusion.  It was over.  Everything they were taught, believed, and even fought for seemed to be thrown out the window.  Prior to the crucifixion, Jesus spoke about eternal life, the abundant life, and the Kingdom of God.
 
However, the beautiful truth is the story does not end here.  In many ways, it is the beginning.  Had the story of Jesus ended with chapter 19, this book could not be called the Gospel of John, because the word "gospel " means "good news."  A dead Jesus in a tomb is not good news.  But a risen Jesus who ascends to the Father is, in fact, Good News.  In the remaining chapters of John, we see the disciples will finally understand the purpose of all that has happened.  They will see that this story does have a happy ending, and it ends as any good, satisfying story does: “And they lived (or will live) happily ever after (in this life and in the life thereafter).”
 
The Empty Tomb
John 20:1 – 10

It is early morning on the first day of the week, Sunday.  Historically, the Jewish observance of the Sabbath begins at sundown on Friday and concludes at sundown on Saturday.  In this account, it is Sunday morning when it is still dark out.  
 
Mary Magdalene was at the tomb (with other women).  John does not mention the other women, but the synoptic Gospels mention other women present who had come to tend to the body of Jesus.  Even in death, Mary Magdalene was completely devoted to Jesus. As she approached the tomb, she noticed the large stone had been rolled away from the opening.  The tomb was under guard by order of Pontius Pilate and sealed with Pilate's seal of authority.  We are told in other gospel accounts that she was informed that Jesus was not in the tomb, he had risen from the dead (Matthew 28). She immediately went to find Peter and, presumably, John to tell them what happened.  
 
In John’s account, the disciples and Mary assumed Jesus’ body had been stolen or moved. Upon hearing this news, both Peter and John ran to the tomb, and John felt it was important to note that he was faster than Peter.  We are not sure why the detail is there, but I find it curious and funny, and I wondered if the two of them had a little bit of a competitive edge.  
 
Upon reaching the tomb, John bent down and looked in, and noticed the burial clothes were in tatters.  John arrived first, but Peter was the first to enter the empty tomb.  In most instances, the tomb opening was only 3 feet high.  A grown adult would probably have to crawl in through the opening. 

Inside the tomb, they find something strange. The burial cloths are there, but they are not in disarray like you would expect from a grave robbery. The cloth that had covered Jesus’ face is folded and set apart.

John then enters, and the text tells us, “He saw and believed.”
They don’t yet understand everything. They don’t have the full picture. But something was different. There is an empty tomb; something extraordinary has happened. And then… they go home.

No shouting. No celebration yet. Just processing. Trying to make sense of what they’ve just seen.

Why the Resurrection Matters
At this point, we must ask the question: Why does the resurrection matter so much? The answer: Because everything hinges on the resurrection. We often emphasize the cross, and rightly so. Because without the death of Jesus, there is no atonement for sin. But we cannot stop at the cross. The story does not end on Good Friday.
Without the resurrection:

• There is no completed plan of salvation. Plain and simple, we cannot have the promised abundant life without the resurrection.
• There is no gospel, no Good News.
• Our faith is empty and useless (1 Corinthians 15).
• There is no new birth (1 Peter 1:3).
• There is no hope in life today or for eternal life.

According to Romans 1:4, Paul writes, “and he was shown to be the Son of God when he was raised from the dead by the power of the Holy Spirit. He is Jesus Christ our Lord.” Jesus did not become the Son of God at that moment; He has always been the Son of God, but the resurrection publicly reveals who He is.

And God, knowing our tendency to doubt, did not leave us with just an empty tomb. There are accounts of Jesus’ appearances, including multiple encounters in which people saw, spoke with, and even ate with the risen Christ.

Which brings us to John 21.
Sometime after the resurrection, the disciples are in Galilee, just as Jesus had told them. Peter says, “I’m going fishing.” The other disciples went along with Peter.

Some have criticized Peter here, suggesting he was abandoning his calling. I don’t see it that way. These men still had to eat. Fishing was what Peter knew. So, he returns to what he knows. He fishes all night… and catches nothing. That alone is frustrating. But then, at daybreak, a man on the shore calls out to him, “Have you caught any fish?”

“No,” they reply.
“Then cast your net on the right side of the boat.”

Now think about that for a moment. These are experienced fishermen. And yet they listen to a stranger on the shore. For some reason, they complied with the man’s suggestion. And when they did, everything changed. The net fills to the point where they can’t even haul it in.
At that moment, John recognizes who is ashore: “It is the Lord!” He yelled.

Peter doesn’t hesitate. In classic Peter fashion, he jumps into the water and heads straight for Jesus. The others follow in the boat, dragging the net full of fish behind them. I love this moment. This is the same Peter who denied Jesus three times. The same Peter who failed miserably at the moment of greatest pressure. And yet here he is, not running from Jesus, but toward Him.

This is a picture of love and grace.

When they reach shore, Jesus already has a fire going, with fish and bread prepared. Even in His risen state, He continues to serve them. They bring in the catch: 153 fish, John tells us. People have tried to find symbolic meaning in that number, but it’s most likely simply an eyewitness detail. Someone counted the fish, and John included it. The event has more meaning than the number.  The Lord commands them to cast the net; they are obedient, and it results in an abundance of fish. This matches up with Jesus’ earlier call to Peter in Matthew when He tells him that he will be fishers of men.  The net full of fish symbolizes the fruitful ministry the disciples will have post-resurrection.    

They sit down and eat together. And even though they know it is Jesus, there is still a sense of awe, almost hesitation. They don’t dare ask, “Is it really you?” They know… and yet the reality is almost too overwhelming to fully grasp.

John 21:15–19

After breakfast, Jesus turns to Peter. Three times, He asks him, “Do you love me?” This is not random. It mirrors Peter’s three denials. Where Peter once said, “I don’t know Him,” Jesus now gives him three opportunities to affirm, “Yes, Lord, you know that I love you.”
And each time, Jesus responds:
“Feed my lambs.”
“Take care of my sheep.”
“Feed my sheep.”

In other words: If you love me, then care for my people. This is restoration. This is a means of Peter’s restoration.  Prior to the crucifixion, Peter denied Jesus three times, and now the Lord gives him the opportunity to affirm his love for his Savior. He is not cast aside. He is forgiven, restored, and recommissioned.

And that is incredibly important for us. Because many believers feel they’ve gone too far. Like they’ve failed too badly. Like they’ve denied Christ in ways that can’t be undone.
But Peter’s story tells us otherwise. Jesus doesn’t demand perfection: He calls for repentance and love. And then He gives a call in life. “If you love me… feed my sheep.”

That applies to us as well. If we claim to love Christ, it should show in how we care for others, both believers and those who do not yet know Him.

This is the call of discipleship and evangelism.

Jesus then tells Peter something difficult: that one day, he will die in a way that glorifies God. Tradition tells us that Peter was eventually crucified upside down. And yet, knowing all of that, Jesus gives him a simple command:
“Follow me.”

Conclusion
So, what do we take from all of this? We take hope. Because Jesus lived, died, and rose again, this life is not all there is. Yes, this life matters. Yes, we are called to live fully and faithfully here. But we are also reminded that eternity is one breath away.

Because when you truly believe the gospel, when you believe that Jesus rose from the dead, you can face life and death differently. Not without emotion, but without fear.
Because that is the promise.

Jesus lived so that we might live.
Jesus died so that we might be forgiven.
Jesus rose so that we might rise again.

And because of that, we can face tomorrow with confidence.

We can live with purpose.
We can endure hardship.
We can love deeply.
We can serve faithfully.
​
Because the tomb is empty. And because He lives… we will live also.

Easter season is a time when we pause to remember and celebrate the death and resurrection of Jesus Christ. During this season, we are brought back to the cross of Calvary, where our Savior, because of his great love for us, endured humiliation, rejection, and unimaginable suffering to atone for the sins of the world. Fortunately, we do not stop at the cross. We rejoice in the truth that Jesus did not remain in the grave. He rose in victory, and today He is alive, seated at the right hand of the Father.

Today is Palm Sunday, which marks the beginning of what we often call Holy Week. It is the path that leads us into the final days of Jesus’ earthly ministry, concluding at the cross and the empty tomb. Today, we turn our attention to one of the few events recorded in all four Gospel accounts: the triumphal entry of Jesus into Jerusalem. While each Gospel writer presents the story with slight variations, together they provide a picture of what took place on that extraordinary day.

Jesus is preparing for His triumphal entry into Jerusalem.

Up until this point in His ministry, Jesus had often instructed people not to publicly declare who He was. There was a sense of restraint that directed His actions. But here, everything changes. This is the moment when Jesus openly receives the people's praise and unmistakably identifies Himself as the Messiah.

The journey begins near Bethpage and Bethany, small villages located just east of Jerusalem on the Mount of Olives. This was familiar territory for Jesus and His disciples. Jerusalem is overcrowded with people who have come to celebrate Passover. Pilgrims from all over the region, and beyond, have gathered. According to the historian Josephus, the population during Passover reached into the millions at times. Whether or not that number was typical, one thing is certain: the city was crowded and ready to celebrate Passover.

John’s Gospel tells us that a great crowd was following Jesus. Many of these followers had heard of His miracles. Some had witnessed them firsthand. Others had heard that Lazarus had been raised from the dead.

As Jesus draws near to the Mount of Olives, He does something that may seem unusual at first. He sends two of His disciples ahead into a nearby village with specific instructions. They are to find a colt, a young donkey that has never been ridden, and bring it back to Him. If anyone questions them, they are simply to say, “The Lord needs it.”

Matthew tells us that this took place to fulfill the words of the prophet Zechariah 9:9:
“Rejoice, O people of Zion!
Shout in triumph, O people of Jerusalem!
Look, your king is coming to you.
He is righteous and victorious,
Yet he is humble, riding on a donkey—
riding on a donkey’s colt.”

These words of Zechariah have meaning. The people of Israel had long awaited their King, the Messiah, who would come to deliver them. Zechariah’s words painted a picture of a King who would be righteous and victorious, but also gentle and humble.

This is where expectations begin to collide with reality.

In ancient times, kings would often ride into cities on war horses after a military victory. A war horse symbolized power, dominance, and conquest. If Jesus had wanted to present Himself as a political or military leader, He could have done so. But He didn’t.

Instead, He chose a donkey.

Not just any donkey; a colt that had never been ridden. A symbol of purity. A symbol of peace. A symbol of humility.

Jesus was making a statement without saying a word.

He is King, but not the kind of king they were expecting.

As Jesus begins His descent into Jerusalem, the crowd responds with great enthusiasm. People begin to shout, “Praise God for the Son of David!  Blessings on the one who comes in the name of the Lord! Praise God in highest heaven!”

Many translations use the word “Hosanna” to describe Jesus. The word comes from a Hebrew expression meaning, “Save us, please!” It is a cry for deliverance and a declaration of praise. It acknowledges authority. It recognizes kingship.

The words the crowd is shouting come directly from Psalm 118, part of a collection known as the Egyptian Hallel (Psalms 113–118). These psalms were traditionally sung during Passover to remember God’s deliverance of Israel from Egypt. It is very likely that Jesus and His disciples had sung these very words just days later at the conclusion of the Last Supper.

Now, those same words are being shouted in the streets.

The people are celebrating deliverance, but they are thinking in terms of political freedom. They are longing for liberation from Roman oppression. They are hoping that Jesus is about to lead a revolution, overthrow their enemies, and restore Israel to power.

As the crowd continues to grow, people begin laying their cloaks on the road before Him. Others cut palm branches and spread them along His path. This act was a gesture of honor, submission, and recognition of royalty.

Palm branches, in particular, carried powerful meaning. They were symbols of victory and triumph. They had historical significance as well. About 200 years earlier, Judas Maccabaeus had entered Jerusalem after defeating pagan forces, and he was welcomed with palm branches as a conquering hero. That memory was still fresh in people's minds.

So, when they waved palm branches for Jesus, they were not just celebrating; they were making a statement.

They were declaring Him King.

But again, their understanding of that kingship was incomplete.

They saw Jesus as the one who would change their circumstances. They wanted immediate relief. Immediate victory. Immediate transformation of their situation.

What they did not yet understand was that Jesus came to do something far greater than overthrow Rome.

He came to conquer sin.
He came to defeat death.
He came to establish a kingdom not of this world, but one that would last forever.

Luke’s Gospel gives us another important detail. As the crowd praises Jesus, some of the Pharisees approach Him and demand that He rebuke His disciples. They understand what is happening. They understood what the crowd was saying. This is not just excitement; this is a declaration that Jesus is the Messiah.

And they want it stopped. Luke 19:39 says, “But some of the Pharisees among the crowd said, ‘Teacher, rebuke your followers for saying things like that!’”

But Jesus responds in a way that leaves no room for misunderstanding: “If they kept quiet, the stones along the road would burst into cheers!” In other words, this moment cannot be silenced. This is creation itself recognizing its King.

The Pharisees fail to see it. The crowd only partially understands it. But the truth remains, Jesus is exactly who He claims to be.

And He is worthy of praise.

Application
As we reflect on Palm Sunday, we are confronted with both celebration and reality.
Because we know what comes next.

The same crowd that shouts “Hosanna!” will soon cry out, “Crucify Him!”

The same voices that praise Him as King will reject Him when He does not meet their expectations.

It is easy to stand in a crowd and praise Jesus when everything feels right. When the atmosphere is uplifting. When others around us are doing the same. When life seems to align with our hopes and desires.

But what happens when it doesn’t?
What happens when Jesus doesn’t meet our expectations?
What happens when life becomes difficult, confusing, or painful?

The crowd on Palm Sunday teaches us something important about the human heart. It is possible to be emotionally moved without being spiritually committed. It is possible to praise Jesus in the moment without truly surrendering to Him in life.

And that leads us to a question we must each answer:
Are we in this for the duration?

Are we committed to following Jesus not just in moments of celebration, but in seasons of difficulty? Are we willing to praise Him in the good and trust Him in the bad? Are we devoted to Him not only when He meets our expectations?

True discipleship is not built on emotion. It is built on commitment.

Palm Sunday invites us to examine our hearts. It calls us to move beyond surface-level praise and into genuine surrender. It challenges us to recognize Jesus not only as Savior, but as Lord.
Because the reality is this: Jesus did not come to fit into our lives. He came to transform them.
He did not come to give us temporary relief. He came to offer eternal redemption.

So today, as we join the voices of that ancient crowd and declare, “Hosanna! Blessed is He who comes in the name of the Lord,” let us do so with a deeper understanding and a firmer commitment.

Let our praise not be temporary.
Let our faith not be conditional.
Let our devotion not be dependent on circumstances.

Instead, let us be a people who follow Jesus faithfully, through the joy of Palm Sunday, the sorrow of Good Friday, and the victory of Easter Sunday.

Praise the King, for He has come.

Praise the King, for He has died so that we might live.