This sermon introduces the book of Ruth as a mirco narrative of the meta narrative of Scripture because within the book of Ruth we have creation, fall, and redemption all packed into one story. The first five verses present the fall movement of the book, but we know that God delights in turning the fall of His people into an opportunity to demonstrate His faithful, loving kindness. When we see a fall, we ought to look forward to see God’s forgiveness and restoration on the other side of it. 

This sermon seeks to reshape our expectations for the direction of history and the trajectory of the nations (ours included). Jesus sent His disciples out in history to see to the baptism and obedience of the nations through the salvation of large numbers of individuals within those nations.

This sermon shows the meaning of Jesus’ resurrection as defined, not by theologians, but by Jesus Himself.

This sermon analyzes the miracles that took place just after Jesus’ death on the cross and considers the message that God intends for us through them.

This sermon looks at the covenantal background of the cross in order to answer three questions: Why was Jesus on the cross experiencing a curse? What made Him cry out from the cross? What motivated Him to go to the cross in the first place? 

This sermon shows the abdication of both the Jews and the Romans as it related to both of their God-given roles and responsibilities. It also showed the collusion of those two parties as their abdication grew into outright rebellion. Despite the breakdown in and misuse of human authority, God was still working out His plan of salvation; drawing straight lines with crooked sticks. Our hope is in the fact that He has done that and that He is still doing that today.

Through a series of Old Testament allusions, Matthew shows us the sad and comprised state of Israel as she rejects her Messiah, favoring Rome rule to Christ’s rule.

This sermon on Jesus’ arrest seeks to explain why Jesus, though exerting no physical force, is met by His opposition with physical force. Jesus was and is dangerous. He posed and poses a serious threat to every nation, tribe, and tongue. He is a conquering King. But His conquest does not go forth as we’ve come to expect from earthly rulers. Jesus is a different kind of conqueror because He conquers comprehensively, not just militarily.

This sermon on Jesus in the Garden of Gethsemane suggests that we read the passage as a dark parallel to the transfiguration account of Matthew 17.  It notes that God is always doing a work of transfiguration or glorification in the lives of His children, but that glorification is a process that never bypasses wilderness trecks, Gardens of Gethsemane, or crosses. In fact, the wilderness becomes a highway to the Promised Land, the empty garden becomes a garden-city full of life, and the cross becomes a conquest.

This sermon looks at the falling away of Jesus’ disciples in the wake of His arrest. We see our own frailty and infidelity in the disciples’ falling away, which underscores our need for Christ‘s fortitude and fidelity. Once aware of our own propensity to fall, we can think more clearly about how to respond when those around us fall away.