When rail passengers come to a stop on the London railways, they hear the audible warning "mind the gap," which means be aware of the gap between the train and the station platform. 

It would be great if readers were given the same "mind the gap" warning every time they read Scripture? Indeed, there is a vast historical, cultural, and linguistic gap between us readers and the original audience.

This sermon makes us aware of how our cultural blinders and it suggests four steps for taking off those blinders.

Take the prodigal son story for example. Did you know that the prodigal son suffered from a famine? In America, only 6 students out of 100 remember this detail; yet, in Russia,  42 students out of 50 noted it. 

Did you know that the prodigal son spent all of his money on wasteful (lit. "luxurious living")? In America, 100 students out of 100 remembered this detail (we call it the "Prodigal Son" parable), while only 17 out of 50 students noted it in Russia.

This makes sense because capitalist America is more concerned with personal responsibility and socialist Russia is more concerned with community. In America, the fault of the son was his "loose living" (NASB), while in Russia the fault was the desire for self-dependence and leaving the father.

Seeing how culture can shape our reading, there are four steps to minding the gap when we read, being aware of, and, insofar as it is possible, taking off the culture blinders.

First, before reading have a moment of silence. Put yourself in the shoes of the original audience. James says, "be quick to hear" (1:19). Really take time to listen, which includes being honest with our own assumptions. Much of our and their communication includes much that "goes without saying." Be silent to be aware. 

Second, be of good character. Be holy and righteous. Those who desire these things will find them (Luke 11:9). Augustine believed good morals inevitably lead to good interpretation. This why so many skeptical and critical scholars get so much wrong. They are not professing Christians and thus their purpose for interpreting is not the knowledge of God.

Third, read with the ancients. This is a dangerous idea that when we read scripture without any aids (devotionals and commentaries), we are the text without bias. While we may be unbiased by aids, we still have our bias from our bible teachers, parents, preachers, elders, etc. When we read the interpretations of ancient Christians, they make us aware of our biases.

Fourth, read with the church. The community can point out our bias ("notice the son experienced a famine when he was away"). They can guide us ("how can I unless someone guides me?" Acts 8:31). In Acts 18, two Christians helped Apollos understand God's word more "accurately." We need to read scripture in the community of faith. 

In conclusion, our culture can shape how we understand scripture. Since we can easily glance over important details, we need to (1) take a moment of silence before reading, (2) seek holiness and righteousness, (3) read with the ancients, and (4) read with the church.

Evangelists today either say, "God has a purpose for your life" or they explain the gospel plan of salvation. Both of these are true but they are not the Gospel, at least not the one that Jesus, Peter, Paul, Matthew, Mark, Luke, and John preached. 

What the Gospel Is

The Gospel is the story of how Jesus is the fulfillment of Israel's promises and longings.

Acts, the sequel to Luke's Gospel and the account of how the disciples carried out the gospel, contains seven or eight gospelings. In order to gospel in the 21st century, we look at the 1st century gospeling in Acts 2:14-41.

Peter does not simply say: "God has a plan for you!" or "Hear, believe, repent, confess, and be baptized." He starts with Israel's story, specifically on how Israel has been waiting on the day of the Messiah, which would be characterized by spirit-pouring (Acts 2:14-21).

Yes, just as Jesus preached, the world was changing and the day of the Messiah (think, King) and his kingdom was dawning (Mark 1:14-15).

Probably anticipating the objection "God would not allow the Messiah to be killed," Peter shows from Israel's story that the Messiah would be killed but would not see corruption (Acts 2:22-28).

Not only was Jesus the anointed King, but he was also going to sit on God's throne (Acts 2:29-36). He would be divine, God himself.

Why the Gospel Matters

After the Jews are convicted for killing the Messiah (Messiahcide?) and ask how to be saved from their error, Peter says to repent and be baptized (Acts 2:37-41). Repentance is pursuing God to the same degree that you pursued evil and baptism is a whole-body cleaning. Baptism is for the forgiveness of sins. 

The gospel is that Jesus launched the Kingdom that Israel was waiting for. He is King. He is ruling now, despite any appearances to the contrary. 

If you are only interested in getting your salvation on, and just getting to Heaven, well, the gospel isn't for you. But if you are wanting to be a part of the kingdom, both laboring to bring it to earth and enjoying the joys of Jesus's rule (salvation included), then the gospel is for you. 

Swear allegiance to King Jesus. Repent and be baptized.

Imagine a visitor coming into the church. He has 10-15 gold rings on his fingers and, as wealthy countrymen are known to wear, has on beautiful white attire. A handful of our members gracefully meet him and express our sincere gratitude and honor. Five minutes later, another visitor walks in, smelling and looking rough. One of our members quickly suggests this visitor of ours to sit in the back. 

This story, as you probably recognize, is from James 2:2-4. This morning we'll look at three reasons why Christians must not show favoritism. 

First, because favoritism is incompatible with Christian faith, Christians must show no favoritism (Jam. 2:1-4). The first thing James writes is "My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory" (Jam. 2:1). As Christians seek to model themselves after Christ, they must realize he was impartial, as he asserted how even his own mother had no special privilege as his mother (Luke 11:27).

Second, because favoritism is downright wrong, Christians must show no favoritism (Jam. 2:5-11). It is wrong to reject the poor, as God has chosen the poor to be rich in faith; and it is wrong to accept the rich because they oppress the poor and blaspheme God's name (Jam. 2:6-7). 

Third, because favoritism is inconsistent with God's judgment, Christians must show no favoritism (Jam. 2:12-13). The church is Christ's body. The church is a foretaste of God's rest. It makes absolutely no sense for the church to judge the poor even when God will show them mercy on the last day.

Immanuel, the shoot of Jesse, comes righteous rule, safety, and victory. These are natural desires of all people yet Christians must take care to seek them in Christ.

In contrast to Ahab, who sought these through political cunning (Isa. 7), Isaiah says righteous rule, safety, and victory will be realized in the reign of the shoot of Jesse (Isaiah 11).

First, the shoot of Jesse will instill righteous rule, judging in wisdom, knowledge, and the fear of the Lord, in contrast to merely judging by "appearances" (Isa. 11:1-5). 

Second, safety and peace will be realized through his rule (Isa. 11:6-9). The lion will dwell beside the lamb; this is a reversal back to the garden of Eden. The created order will be harmonious because of the righteous rule.

Third, victory will be won and all of the scattered people of God will be retrieved from all the places of the world (Isa. 11:10-16). As it seems Christians are going to be faced with more difficulties in the future, we must realize God wins in the end. Victory is ours through him. 

So through the righteous rule of the shoot of Jesse, who is the presence of God (Immanuel), peace, safety, and victory will be realized for the people of God. When we know Immanuel, we know hope.

Our secular age uncritically assumes that human progress is the liberation from religion.

Today in society there is no longer a sense of "the holy," "the sacred," or even "taboo." Beyond this, there are about one in four professing Christians who are "strongly in favor" of abortion and same-sex marriage. Still worse, many Christians who are against such secularism are unable to articulate their faith.

In this sermon, we’re going to look at why there is no longer a distinction between the sacred and profane, and how can Christians cultivate a mind for God. Our text is Leviticus 10.

First, why is secularism so rampant? Because the holiness of God is unknown. Holiness emanates from God. If there is no God, there is no distinction to be made between the sacred and profane. It is only until Moses sees the burning bush, that he is told (1) not to go any closer and (2) take off his sandals. How we approach God depends on who God is.

Moses's experience with the burning bush is a microcosm of Exodus and Leviticus. Exodus is God's presence being witnessed (see especially Exodus 40) and Leviticus codifies how God is to be approached in offerings, ritual purity, and ethical codes.

Second, seeing that God's holiness is the reason for thinking Christianly, how do we cultivate a Christian mind? In Leviticus 10:1-9, we see that Christians' minds must be sober. Nadab and Abihu were possibly drunk, as inferred from God's telling Aaron in verse 9, "Drink no wine or strong drink." Lest we be influenced by our secular culture, as Nadab and Abihu were influenced by Egyptian culture, Christian must have sober, attentive minds.

Third, having a sober mind is a precondition to having a distinguishing mind (Lev. 10:10-11). The purpose of priests is twofold. They are to "distinguish between the holy and the common, and between the unclean and the clean" (Lev. 10:10). Not only are they to understand it, but they are also to "teach the people of Israel all the statutes" (Lev. 10:11). Similarly, Christians are to know God's word and give a reason for their own faith (2 Tim. 2:15; 1 Pet. 3:15).

Fourth, not only are Christians to have sober, distinguishing minds, they must also be able to extrapolate and infer truths from God's word (Lev. 10:12-20). Though Moses was concerned about the priests eating the permitted portion of the grain offering and peace offering, Aaron opted not to eat of it, as it was a horrible day of judgment, not peace and atonement. Why should Aaron benefit from the judgment of his sons? Moses conceded to Aaron, noticing his thoughtful extrapolation of God's law. Christians, too, are to extrapolate. Paul, after listing multiple sins, writes, "and things like these." (Gal. 5:21). We are compelled to extrapolate and infer God's word, not just its literal meaning.

In conclusion, if Christians are going to remain uncontaminated by our secular culture, we must know God's existence implies sacrality. Knowing this, Christians cultivate minds of sobriety, distinguishing, and extrapolating the sacred and profane.

In James 1:12, the Spirit tells us that God will crown those who endure to the end. Yet, because of the many trials and temptations of life, Christians are in danger of blaming God and having a religionless Christianity. James 1:12-27 contains four points that speak to these two dangers.

First, James tells us not to blame God (Jam. 1:12-15). God is neither tempted nor can he tempt; rather, he is the one who gives good and perfect gives of wisdom, providing ways of escape.

Second, it is our own lustful desires that produce temptation (1:16-18). Desires give birth to sin, and sin, death. Beware, James says, desires are deceptive. If we indulge our desires, before we know it we will be dead.

Third, wisdom to overcome temptation comes from God's word, because it searches our hearts (1:19-21). It searches our hearts only if we let it. God's word is a mirror that reflects our moral condition so we can see it; yet, if we are only interested in analyzing scripture, it will remain only a book of facts to memorize. Nothing more.

Fourth, only when we apply the wisdom we see do we become mature (1:22-27). True religion is taking care of orphans, widows, and remaining unstained from the word.

In conclusion, to win the crown of life, we must make sure we know it is our own sin that tempts us, not God, and we must look into the mirror of God's word, as painful as it may be, in order to appropriate its wisdom to our lives. Once we become doers, we will become mature and have true religion.

While it may seem that the world is awake, dealing with COVID-19 and our national change in presidency, it seems the world is sleeping when it comes to the most important matters.

During Isaiah's time, Israel, I'm sure, thought they were awake, going to make sacrifices, dealing with foreign enemies, and facing plagues of their own. They were asleep. They didn't even know their own maker (Isa. 1:3).

What would wake up Israel from their stupor? The sublimity of God.

Sublime is not a common word. It is what happens when we see a huge mountain. It is what happens when we stand on the edge of a cliff. It is what happens when we are at sea in the midst of a tropical storm. When we see something sublime, it makes us feel tense, uneasy and motivates us to move. 

In Isaiah 6, Isaiah saw the sublimity of God and it is what the nation at large needs.

After seeing the extreme holiness of God, Isaiah saw himself as he really was: guilty (Isa. 6:1-5). Isaiah woke up.  Seeing God's grandeur and perfection knocked Isaiah out of his stupor.

Then one of the Seraphim purified Isaiah with a burning coal (Isa. 6:6-7). Upon being woken up and purified, Isaiah volunteered to speak to Israel, even though they would not listen.

Brothers and sisters, we too need to be woken up, purified, and then moved to carry out the plan and simple message of the gospel. Once we start the work then might our fellow man be woken up

People question God's authority and his commandments' rationale. Skeptics consider God offensive and arbitrary.

After reading Genesis and Exodus, God's authority and commandments are fitting for three reasons.

First, deliverance comes before holiness.

It is only after God delivers his people that he makes a claim on them. The verse before the Ten Commandments, the Spirit says, "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery" (Ex. 20:2). God's authority is based on his deliverance. Remember also it is after God creates Adam and God saves Noah that he makes a claim on them (Gen. 2:17, 9:4-6).

Second, holiness flows from loyalty to God.

The first four commandments are directed towards reverence for God.

Commandment #1: No other Gods

Commandment #2: No Idolatry

Commandment #3: No bearing God's name vainly

Commandment #4: Remember the Sabbath

Third, holiness continues through our relationship with others.The second half of the commandments promote love towards others.

Commandment #5: Honor parents

Commandment #6: No murder

Commandment #7: No adultery

Commandment #8: No stealing

Commandment #9: No lying

Commandment #10: No coveting

In short, God is able to make a claim on us because he is Creator and Deliverer, and our response to his grace must be holiness for him and our fellow man.

With the Obergefell v. Hodges Supreme Court case ruling, guaranteeing same-sex couples the right to marriage, and the transgender movement, considering gender an "assignment" rather than an innate biological condition, Christians need to know how to think about sin and its consequences.

Sin is its own punishment.

In Isaiah 5, the prophet and poet describe how God has poured his love on Israel, as a gardener works and tills a prised vineyard (Isa. 5:1-7); however, despite the gardener's work, the vineyard only produces wild grapes. This being so, rather than hacking the vineyard to pieces, he removes his grace and leaves it to be, allowing animals to trample it out and allowing thorns to choke it out. 

The greed, self-indulgence, ignorance, pride, and injustice of Israel have led to their greedy, indulgent, ignorant, prideful, and unjust condition (Isa. 5:8-24). 

Their sin is their own punishment. 

Once God withholds his grace from Israel, he empowers the Assyrians to come like a growling lion or raging sea (Isa. 5:25-30). There is no hope for such a people.

In the same way, our sin leads to its own evils. Each sin has a natural evil associated with it, hence the reason for God gave a law forbidding the sin. God's created order is not arbitrary.

The approval of homosexuality and transgender movements in America will suffer their "due penalty" (Romans 1:26-27). 

Sin is its own punishment. 

Let us pray for our nation.

Should all trials and suffering be avoided?

We know some suffering shouldn't be. The bitterness of medicine should not be avoided. If it was, we would get better. The sting of a shot should not be avoided. If it was, we would get immunity. 

Many times suffering is worth it. But what about when we don't know the reason for some suffering? Is the suffering of COVID or our political rioting worth it?

James wrote his letter to Christians going through much turmoil. They were in trying times. They were suffering away from home and the Holy Spirit, through James, encourages his readers to rejoice.

Christians should respond to trials by rejoicing at the maturity they can foster (1:2-4).

James 1:2 says, "Count it all joy, my brothers, when you meet trials of various kinds." The reason Christians can consider it "joy" is because through trials we can become mature (1:4).

For maturity, Christians must ask God for wisdom (1:5-8).

Trials don't make us automatically mature, God's wisdom must accompany trials for them to have their maturing effect. Thus, Christians are required to pray.

In the end, the rich will be lowly and the poor will be exulted (1:9-11).

Rather than being jealous of those with riches and power, James says the poor must boast in their exalted state. The rich will lose their wealth like a flower loses its beauty, after a hot day in the sun. 

So, in conclusion, we must not pursue riches or avoid suffering, as poverty of spirit and trials foster maturity, when accompanied by God's wisdom.