One More Year

Sunday Sermon
Rhema Community Church
December 28, 2008

Sermonic Skeleton:

Sermonic Scipture: ESV Luke 13:6-9 And he told this parable: "A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. 7 And he said to the vinedresser, 'Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?' 8 And he answered him, 'Sir, let it alone this year also, until I dig around it and put on manure. 9 Then if it should bear fruit next year, well and good; but if not, you can cut it down.'"

Sermonic Sentence: Don't take God's grace for granted.

Sermonic Tension: How much time do we have?

Sermonic Theme: The Mercy and Grace of God NLT Isaiah 5:1-7 Now I will sing a song for the one I love about his vineyard: My beloved has a vineyard on a rich and fertile hill. 2 He plowed the land, cleared its stones, and planted it with choice vines. In the middle he built a watchtower and carved a winepress in the nearby rocks. Then he waited for a harvest of sweet grapes, but the grapes that grew were wild and sour. 3 "Now, you people of Jerusalem and Judah, you have heard the case; you be the judges. 4 What more could I have done to cultivate a rich harvest? Why did my vineyard give me wild grapes when I expected sweet ones? 5 Now this is what I am going to do to my vineyard: I will tear down its fences and let it be destroyed. I will break down its walls and let the animals trample it. 6 I will make it a wild place. I will not prune the vines or hoe the ground. I will let it be overgrown with briers and thorns. I will command the clouds to drop no more rain on it." 7 This is the story of the LORD's people. They are the vineyard of the LORD Almighty. Israel and Judah are his pleasant garden. He expected them to yield a crop of justice, but instead he found bloodshed. He expected to find righteousness, but instead he heard cries of oppression.

Sermonic Background: GRACE, COMMON The grace extended to all humanity through God’s general providence. Its benefits are experienced by the entire human race: the beauty of creation, the sun and the rain, the harvest.

NLT Matthew 5:45 In that way, you will be acting as true children of your Father in heaven. For he gives his sunlight to both the evil and the good, and he sends rain on the just and on the unjust, too.

NLT Hebrews 1:2-3 But now in these final days, he has spoken to us through his Son. God promised everything to the Son as an inheritance, and through the Son he made the universe and everything in it. 3 The Son reflects God's own glory, and everything about him represents God exactly. He sustains the universe by the mighty power of his command. After he died to cleanse us from the stain of sin, he sat down in the place of honor at the right hand of the majestic God of heaven.

NLT John 1:1-4 In the beginning the Word already existed. He was with God, and he was God. 2 He was in the beginning with God. 3 He created everything there is. Nothing exists that he didn't make. 4 Life itself was in him, and this life gives light to everyone.

Sermonic Structure:

I. The Parable of the Fig Tree (And he told this parable)

II. The Planting of the Fig Tree (A man had a fig tree planted in his vineyard)

III. The Problem with the Fig Tree (and he came seeking fruit on it and found none. And he said to the vinedresser, ‘Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?)

IV. The Pleading for the Fig Tree (And he answered him, ‘Sir, let it alone this year also)

V. The Plan the Vinedresser has for the Fig Tree (until I dig around it and put on manure)

VI. The Possibility of the Fig Tree (Then if it should bear fruit next year, well and good, but if not, you can cut it down)

The Providence of God

Sunday Sermon
December 14, 2008
Rhema Community Church

Sermonic Skeleton

Sermonic Scripture: ESV Philippians 4:19 And my God will supply every need of yours according to his riches in glory in Christ Jesus.

Sermonic Sentence: My God will fully and freely supply every one of your needs.
(Philippians 4.11; 13; 16; 18 and verse number 19)

Sermonic Tension: My God will fully and freely supply all of your NEEDS not your WANTS.
The Apostle Paul is in prison however, all of his needs are met.

Sermonic Point: God will provide. (This text teaches us that God controls our circumstances)

Sermonic Background: PROVIDENCE from the Latin providere, “to provide.” The word “providence” occurs in the Bible once Acts 24.2. It refers, however, to three biblical concepts: (1) In theology, providence is the general foresight, love, and care of God for people.
Romans 8.28 Providence can also refer to the idea that (2) God has divinely ordained or preordained certain events, or that (3) the universe is under God’s control so that ultimately good will be produced.

Sermonic Structure:

I. My God will provide you with multiple Relationships (And my God)
a. God has given us Heavenly Relationships
b. God has given us Human Relationships
c. God has given us Healthy Relationships

II. My God will put you in a place to Receive (Will supply every need of yours)
a. All of our needs are designed by God
b. All of our needs are fully and freely supplied by God

III. My God has plenty of Riches (According to His riches in glory in Christ Jesus)
a. According to His riches in Glory
b. According to His riches in Christ Jesus

The Perseverance of God

Sunday Sermon
December 7, 2008
Rhema Community Church

Sermonic Skeleton

Sermonic Scripture

ESV Philippians 1:1-11 Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 2 Grace to you and peace from God our Father and the Lord Jesus Christ. 3 I thank my God in all my remembrance of you, 4 always in every prayer of mine for you all making my prayer with joy, 5 because of your partnership in the gospel from the first day until now. 6 And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. 7 It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel. 8 For God is my witness, how I yearn for you all with the affection of Christ Jesus. 9 And it is my prayer that your love may abound more and more, with knowledge and all discernment, 10 so that you may approve what is excellent, and so be pure and blameless for the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.

Sermonic Point:
Although I'm imprisoned, God is not.

Sermonic Sentence:
The only reason you are alive today is that God is still working on you.

Sermonic Tension:
The Apostle Paul is in prison when he pens this epistle to the church at Philippi. (Verse 7)

I am saved. (Justification); I am being saved. (Sanctification); Moreover, on "That Day" I will be saved. (Glorification)

Salvation is a process.

Sermonic Background:
TULIP a mnemonic of the traditional five points of Calvinism: Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the saints. These five points were adopted by the Synod of Dort in 1618.

CALVINISM a theological system associated with John Calvin (1509-1564) and later to his followers. Calvin first published his Institutes of the Christian Religion in 1536. The formal principle of Calvin’s theological system is embodied in the Latin phrase sola Scriptura (Scripture only), the common call of most of the sixteenth-century Reformation. Especially importance to Calvinistic thought are the doctrines of the sovereignty of God and predestination. God rules all things in such a way that nothing happens “without His counsel.” This includes God’s destining some for salvation before the foundations of the world, not because of any merit or even foreseen faith, but simply by His free will and the unmerited grace which He extends.

J. I. Packer summarizes the five points as follows:
(1) Total depravity: Fallen man in his natural state lacks all power to believe the gospel, just as he lacks all powers to believe the Law, despite all external inducements extended to him. (2) Unconditional election: God’s election is a free, sovereign unconditional choice of sinners to be redeemed by Christ, given faith and brought to glory. (3) Limited atonement: The redeeming work of Christ had as its end and goal the salvation of the elect (4) Irresistible grace: The work of the Holy Spirit in bringing men to faith never fails to achieve its object. (5) Perseverance of the saints: Believers are kept in faith and grace by the unconquerable power of God until they come to glory.

A “High Calvinist” is one who accepts all five points. Other Calvinists accept or reject various points, although High Calvinists would argue that all five points are logically and scripturally necessary. For example, some Calvinists do not subscribe to a limited atonement, that Christ died only for the elect. See, for instance, Norman F. Douty, The Death of Christ (Williams and Watrous, 1978), who accepts four of the five points, but strongly believes that the Bible does not teach limited atonement. Some have argued that even John Calvin did not hold to limited atonement. Calvinists Moise Amyraut, Richard Baxter, John Bunyan, John Newton, John Brown, and many others accept a generalism called “hypothetical universalism,” the idea that Christ died for the sins of all and that all are capable of believing.

Sermonic Structure:

I. GODS PERSEVERANCE IS DEMONSTRATED THROUGH PEOPLE (Vrs.1,2)
a. Through His Servants
b. Through His Son
c. Through His Saints

II. GODS PERSEVERANCE IS DISCOVERED IN PRAYER (Vrs.3-6)

NLT 2 Kings 6:17 Then Elisha prayed, "O LORD, open his eyes and let him see!" The LORD opened his servant's eyes, and when he looked up, he saw that the hillside around Elisha was filled with horses and chariots of fire.

NLT Luke 22:42 "Father, if you are willing, please take this cup of suffering away from me. Yet I want your will, not mine."

NLT Acts 16:25 Around midnight, Paul and Silas were praying and singing hymns to God, and the other prisoners were listening.

III. GODS PERSEVERANCE IS DEFENDED WITH PASSION (Vrs.7-11)
a. I am passionate about the Grace of God
b. I am passionate about the Goodness of God
c. I am passionate about Growing in God
d. I am passionate about the Glory of God

HOW TO RESPOND TO GOD'S WORD

Sunday Sermon
November 30, 2008
Rhema Community Church

Sermonic Skeleton

Sermonic Scripture:

ESV James 1:22-25 But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. 24 For he looks at himself and goes away and at once forgets what he was like. 25 But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.

Sermonic Point:
The epistle of James is a practical guide for Christian living.

This pericope is a call to action.

Sermonic Sentence:
My active obedience to God’s word is true evidence that I know what the Bible teaches.

Sermonic Tension:
The human tendency is to hear the word of God and do absolutely nothing about what you have read and heard.

Don’t be a fool, you will answer to God for all the biblical teaching you have read and heard.

We are biblically (legally) accountable to God.

Sermonic Structure:

I. I AM TOO ACTIVELY LIVE IN PERPETUAL OBEDIENCE TO THE WORD OF GOD.

IT WILL NEVER CHANGE

Sunday Sermon
November 23, 2008
Rhema Community Church

Sermonic Skeleton

Sermonic Scripture

ESV Isaiah 40:1-8 Comfort, comfort my people, says your God. 2 Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD's hand double for all her sins. 3 A voice cries: "In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God. 4 Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. 5 And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD has spoken." 6 A voice says, "Cry!" And I said, "What shall I cry?" All flesh is grass, and all its beauty is like the flower of the field. 7 The grass withers, the flower fades when the breath of the LORD blows on it; surely the people are grass. 8 The grass withers, the flower fades, but the word of our God will stand forever.

Sermonic Sentence: This pericope teaches us about the transient nature of all flesh and the timeless truth of God’s word.

Sermonic Point: All flesh will be changed by a word that never changes.

Sermonic Context:

NLT 2 Kings 18:13-20 In the fourteenth year of King Hezekiah's reign, King Sennacherib of Assyria came to attack the fortified cities of Judah and conquered them. 14 King Hezekiah sent this message to the king of Assyria at Lachish: "I have done wrong. I will pay whatever tribute money you demand if you will only go away." The king of Assyria then demanded a settlement of more than eleven tons of silver and about one ton of gold. 15 To gather this amount, King Hezekiah used all the silver stored in the Temple of the LORD and in the palace treasury. 16 Hezekiah even stripped the gold from the doors of the LORD's Temple and from the doorposts he had overlaid with gold, and he gave it all to the Assyrian king. 17 Nevertheless the king of Assyria sent his commander in chief, his field commander, and his personal representative from Lachish with a huge army to confront King Hezekiah in Jerusalem. The Assyrians stopped beside the aqueduct that feeds water into the upper pool, near the road leading to the field where cloth is bleached. 18 They summoned King Hezekiah, but the king sent these officials to meet with them: Eliakim son of Hilkiah, the palace administrator, Shebna the court secretary, and Joah son of Asaph, the royal historian. 19 Then the Assyrian king's personal representative sent this message to King Hezekiah: "This is what the great king of Assyria says: What are you trusting in that makes you so confident? 20 Do you think that mere words can substitute for military skill and strength? Which of your allies will give you any military backing against Assyria?

NLT 2 Kings 19:20 Then Isaiah son of Amoz sent this message to Hezekiah: "This is what the LORD, the God of Israel, says: I have heard your prayer about King Sennacherib of Assyria.

NLT Luke 3:1-6 It was now the fifteenth year of the reign of Tiberius, the Roman emperor. Pilate was governor over Judea; Herod Antipas was ruler over Galilee; his brother Philip was ruler over Iturea and Traconitis; Lysanias was ruler over Abilene. 2 Annas and Caiaphas were the high priests. At this time a message from God came to John son of Zechariah, who was living out in the wilderness. 3 Then John went from place to place on both sides of the Jordan River, preaching that people should be baptized to show that they had turned from their sins and turned to God to be forgiven. 4 Isaiah had spoken of John when he said, "He is a voice shouting in the wilderness: 'Prepare a pathway for the Lord's coming! Make a straight road for him! 5 Fill in the valleys, and level the mountains and hills! Straighten the curves, and smooth out the rough places! 6 And then all people will see the salvation sent from God.' "

Sermonic Structure:

I. GODS WORD WILL NEVER CHANGE BECAUSE OF THE NATURE OF IT

(Isaiah 40.1-2)

II. GODS WORD WILL NEVER CHANGE BECAUSE OF THE NEWS CONTAINED WITHIN IT (Isaiah 40.3-5)

III. GODS WORD WILL NEVER CHANGE BECAUSE OF THE NUMBER OF PEOPLE WHO’S LIVES ARE BEING TRANSFORMED BY IT (Isaiah 40.6-8)

INTERNAL POWER

There is something in every one of you that waits and listens for the sound of the genuine in yourself. It is the only true guide you will ever have. Moreover, if you cannot hear it, you will all of your life spend your days on the ends of strings that somebody else pulls.
These are the words of Rev. Dr. Howard Thurman (1900 – 1981)

I hear the Apostle Paul saying to the church at Ephesus,

Ephesians 3.20–21 (The Message)

God can do anything, you know—far more than you could ever imagine or guess or request in your wildest dreams! He does it not by pushing us around but by working within us, his Spirit deeply and gently within us.

Glory to God in the church!
Glory to God in the Messiah, in Jesus!
Glory down all the generations!
Glory through all millennia! Oh, yes!

IT'S THE MAN ON THE INSIDE

Sunday Sermon
November 16, 2008
Rhema Community Church

Sermonic Scripture: ESV 1 John 4:4 Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world.

Sermonic Tension: The spirit of the Antichrist and the doctrine of Docetism

· ANTICHRIST First used in the Johannine Epistles (1 John 2.18; 22; 1 John 4.3; John 7), the term signifies those who deny Christ’s Incarnation. It has also been used to signify the prince of the enemies of Christ. In the Gospels, Christ warns of one who would come and try to deceive the elect in His name (Matthew 24.24; Mark 13.22). Paul warns of the “man of lawlessness” (2 Thessalonians 2.3; 8; 9) who will come and do miracles (2 Thessalonians 2.9-10) and deceive many. The Antichrist is described in Revelation as “the Beast,” and his appearance is the prelude to the parousia (Second Coming) of the Lord Jesus. At this time, the Antichrist will be defeated by the Lord. Speculation about the identity of the Antichrist has been common throughout church history. The early Church believed the Antichrist was a person such as Caligula, Simon Magus, or Nero. Others felt that the Antichrist was the Arian heresy popular in the early Church. During the Reformation (and to this day in some less-educated Protestant circles) the Antichrist has been identified as the pope of the Roman Catholic Church.

· DOCETISM From the Greek dokein, “to appear,” “to seem.” Docetism teaches that the humanity of Jesus was not real; He was a divine being who only seemed to have a human body. The belief was widespread among those who held that Christ could not suffer and still be Divine, and also among those who believed that Christ’s having a material body would have tainted Him with sin. Docetism was opposed by the framers of the Apostles’ and Nicene Creeds and soundly defeated at the Council of Chalcedon in 451, where it was affirmed that Jesus was “truly God and truly man.” See: Apostles’ Creed; Chalcedon, Council of; Nicene Creed.

Sermonic Point: There is no reason for a child of God to fear or experience failure. God has declared us the winner of every fight. (Live to win)

Since this premise is true, (1 John 4.4) then why do I feel like such a failure? Either you are not saved or you are ignorant of your salvation.

Sermonic Structure:

I. I AM CONNECTED TO THE CREATOR
(Little children, you are from God)

II. I AM AN OVER-COMER
(And have overcome them)

III. I AM POSSESSED BY THE COMFORTER
(for he who is in you is greater than he who is in the world)

"HOW TO RESPOND TO POLITICAL PROMOTION"

Sunday Sermon
November 9th 2008
Rhema Community Church

Sermon Skeleton

Sermonic Scripture: Romans 13.1-7

ESV Romans 13:1 Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2 Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. 3 For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, 4 for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God's wrath on the wrongdoer. 5 Therefore one must be in subjection, not only to avoid God's wrath but also for the sake of conscience. 6 For the same reason you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7 Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.

Sermonic Sentence: Citizens of God’s kingdom are marked by total obedience unto Him.

Sermonic Subject: Civil obedience (Our government is in God’s hands)

Sermonic Tension: Being a Christian does not mean that I’ve been called into a life of passivity. As a Christian, I am always speaking truth to power. Never forgetting that as a child of God, we hold dual citizenship. We are heavenly minded and we are earthly good.

Sermonic Structure:

I. Acknowledge that all power belongs to God. (Romans 13.1)

II. Acknowledge that all promotion comes from God. (Romans 13.1-6)

III. Acknowledge that all politicians are respected out of our obedience to God. (Romans 13.7)

WHAT'S LOVE GOT TO DO WITH IT?

Sunday Sermon
November 2, 2008
Rhema Community Church

Sermon Skeleton

ESV Luke 10:25 And behold, a lawyer stood up to put him to the test, saying, "Teacher, what shall I do to inherit eternal life?" 26 He said to him, "What is written in the Law? How do you read it?" 27 And he answered, "You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself." 28 And he said to him, "You have answered correctly; do this, and you will live." 29 But he, desiring to justify himself, said to Jesus, "And who is my neighbor?" 30 Jesus replied, "A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. 31 Now by chance a priest was going down that road, and when he saw him he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. 34 He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. 35 And the next day he took out two denarii and gave them to the innkeeper, saying, 'Take care of him, and whatever more you spend, I will repay you when I come back.' 36 Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?" 37 He said, "The one who showed him mercy." And Jesus said to him, "You go, and do likewise."

Sermon: “What’s Love got to do with it?”

Sermon Scripture: Luke 10.25-37

Sermon Sentence: Hurting people matter to God.

Sermon Tension: Aren’t you glad that God does not love us the way we love people.

Sermon Subject: Christian Ethics (1 John 4.20/ John 15.12/ John 15.17)

Sermon Structure:

I. We are commanded to love (Leviticus 19.18/ Deuteronomy 6.5/ Luke 10.27, 28 & verse 37)
II. We’ve been given the capacity to love (Luke 10.27)
III. We are saved because of Jesus Christ love (Luke 10.30-36)

THE SUMMER OF "83"

I couldn’t stop staring at her it was one hot August Sunday afternoon in Smithdale Mississippi at the Rose Hill Baptist Church were the famous gospel quartet groups “The Williams Brothers” & “The Jackson Southernaires” family attended.

Church was packed people were shouting lifting their hands and voices in exaltation to the Lamb. However, I was caught up in the essence of her (heaven help me).

I tried with everything within me to look away but something deep down within me kept drawing me back to her face. The benediction was given she went her way and I went mine thinking to myself that I’ll never see her again.

Not knowing that the providence of God was already at work so, I boarded a plane headed back to California to start my academic year. And whose face did I see when I open the door to my first period science class?

Now I’m not a prophet nor am I a son of a prophet but that particular day I took that as a sign. We later on got married and today we are celebrating 17 years of wonderful marriage.

May the Lord God bless us to have seventeen more wonderful years of marriage.

Happy Anniversary Baby!

NLT Matthew 19:6 Since they are no longer two but one, let no one separate them, for God has joined them together."

Ron

Biblical Software

Libronix Digital System is not all that I have. I have software other than “Libronix.” I have gone without literally my entire family and I have made great sacrifices just so that I could buy books. I would not be the serious student of biblical exposition that I am today if it were not for these sacrifices made. Currently I have close to a thousand books in my physical library which all happen to be in boxes in storage today do to the unfortunate fire that happen earlier this year to my beloved church “Rhema.”

That’s why I haven’t completed updating my digital library system on my blog. I am still trying to talk my wife into bringing my books home. Because unbelievably my books still have the smoke smell from the fire and I don’t know what to do to get the smoke smell out. Not to mention the books that I did lose in the fire.

Therefore, if it had not been for Biblical software I would not have the opportunity to do an adequate job of sermon preparation from week to week. Finally as a Senior Pastor for the past eleven years and a Gospel preacher for the past twenty one years, and someone who has to be ready to preach every week I’ve gone through quite a bit of study habits and routines. Therefore, for the serious student and the busy pastor and husband, father and Christian that I am I need my digital tools.

Here are some other biblical tools that I have and use every week that I did not mention. Bible Works/ Word Search/ Quick Verse/ Pradis/ The Interpreters Bible/ The Reformation History Library/ The Works of John Wesley/ The Early Church Fathers/ St. Thomas Aquinas and the Summa Theologica/The Tozer Digital Library/ Greek Tutor and Basic Biblical Greek just to name a few.

So forgive me, I’m a little sensitive right now because of the fire I don’t have access to my books as I am accustom.

NLT 2 Timothy 2:15 Work hard so God can approve you. Be a good worker, one who does not need to be ashamed and who correctly explains the word of truth.

Sola Scriptura

Ron

Libronix Digital Library

Libronix Digital Library is a wonderful study tool for the serious bible expositor. The company has just added a new feature to its system that fully integrates your sermons into the digital system. Someone at Logos Software is doing his or her job. Wow!

I AM that One

I had been planning for the past two weeks to do an exposition on Isaiah 53.1-6. Only to have my plans derailed by a 7am phone call Saturday morning from my mother in-law requesting for me and my families immediate presence at her home because my father in-law was taking his last breath. My father in-law (Jessie) had been battling cancer for the last six years. Well late Saturday night around midnight my father in-law pulled a fast one he pulled off his gloves grabbed his robe and climbed out of the ring to go and get his crown.

We will miss him sorely so pray for my entire family and extended family that we may glorify God in his passing. Please keep the Jessie Manuel family and the Saunders family in your prayers.

So on little sleep and no energy my boys and I hopped in our truck and headed to church for Sunday morning worship. Not knowing what to say I thought it would be best for me to preach a “summer special” in October. Therefore, in my attempt to preach a ten minute sermon my mind began to comb scripture and while I was driving the Lord dropped Luke 17 on my heart which turned out to be a tremendous blessing to our congregation.

Sunday Sermon
October 12, 2008
Rhema Community Church

Sermon Skeleton

ESV Luke 17:11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices, saying, "Jesus, Master, have mercy on us." 14 When he saw them he said to them, "Go and show yourselves to the priests." And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. 17 Then Jesus answered, "Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?" 19 And he said to him, "Rise and go your way; your faith has made you well."

Sermon: I AM that One

Sermon Scripture: Luke 17.11-19

Sermon Sentence: Jesus Christ is the one who continues to make a difference in my life.

Sermon Subject: The healing ministry of Jesus Christ.

Sermon Structure:
I. Notice the lepers Request (Verse 13)
II. Notice the lepers Response (Verse 14)
III. Notice only one of the lepers Returned (Verses 14)
IV. Notice only one of the lepers is Rejoicing (Verse 15)
V. Notice only one of the lepers is Rewarded (Verse 19)

Close to "Hebrews 11.32-40"

What's the big deal about whooping?

WHAT’S THE BIG DEAL ABOUT WHOOPING?

Is whooping outdated and no longer desired in the African American Church?
Is whooping a reflection of the preacher/teacher intelligentsia?
Is whooping a barometer of one’s spiritual maturity?
Is whooping for the ignorant and the uncouth?

The million dollar question is often asked among the predominately attended African American fellowships is whooping necessary. Is whooping necessary for the African American preacher to proclaim God’s word? Is whooping sinful? I’m bothered by the fact that no one seems to question whether opera should be disbanded or abolished. In fact, opera is considered a cultural art form of the highest magnitude by Europeans.

The Catholic priest chants or sings his message in Latin. The Buddhists chant their meditation. The Hindus chant their prayers. The Jews at the Wailing Wall in Jerusalem chant or sing their prayers. The Moslems chant or sing their prayers and in the Greek Orthodox Church. Congregants chant or sing their message at times.

Moreover, I have discovered that in every other context (other than some bourgeoisie fellowships) that whooping, hollering and screaming are welcomed, expected and even enjoyed. Sporting events and political arena’s etc. Politian’s use the bully pulpit to push their agenda. Husbands and wives give screams of passion and ecstasy when they share in times of intimacy. The raising and lowering of one’s voice in a passionate way seems to be socially accepted everywhere else but the bourgeoisie
21st Century church.

The Dignity and Social Position of the Herald.

κῆρυξ is a very common word in Homer as compared with κηρύσσειν. We can easily see from him what was the position of the herald in the ancient world and what significance was attached to him. He had a place at the royal court. Every prince had a herald, in many cases several.

To him was ascribed both political and religious significance. He was very highly regarded. Heralds were thus called ἀγαυοί (Il., 3, 268; Od., 8, 418). δῖοι (Il., 12, 343). They were counted among the δημιοεργοί (Od., 19, 135) and their cleverness and wisdom were extolled. They had sceptres in their hands in token of their royal dignity and majesty. In spite of this, they performed menial tasks like servants, killing bullocks, preparing meals with the maids (Il., 18, 558), mixing wine and serving the guests (Od., 1,143 ff.; 17, 334). When the king rides out, the herald harnesses the horses (Il., 24, 281 f.) and drives the chariot (Il., 24, 149; cf. Soph. Oed. Tyr., 802). When Achilles returns from battle, his heralds prepare his bath (Il., 23, 39). These things are all part of their duties.

They often run very ordinary errands. Hence they are sometimes called θεράποντες. Yet it would be a mistake to regard them as simple servants. As we have seen, they are free men, not slaves. ἐνδοξότεροι θεραπόντων, οἱ κήρυκες. βασιλικοὶ μὲν γὰρ ἄνδρες καὶ θεῖον γένος οἱ κήρυκες Eustath. Thessal. Comm. in Od., 1, 109 § 1397, 56. They stand to their lords almost in a position of friendship. They are their companions, comrades and fellows. One might call them adjutants of their princes; they are at their personal service.

At a first glance it seems as though the herald has completely lost the status which he had in the royal period. Only the poor and lazy, who hope to earn money this way, push into the office. Non-citizens seem to have been accepted. Obviously a herald was not highly regarded. He was simply an official (Plat. Polit., 290b). Poll. Onom., VI, 128 reckons him among the βίοι, ἐφʼ οἷς ἄν τις ὀνειδισθείη, and mentions him in the same breath with the keeper of brothels or inns, the small shopkeeper and others. The judgment of Theophrast. is to the same effect.

It is probable, however, that the herald’s official status was better, and that only the popular opinion was so unfavourable. Acc. to Aeschin. Or., 1, 20 any reproach of ἀτιμία must be far from him. We read in Ditt. Syll.3, 145, 13 that he was under oath; hence he could not be ὑπηρέτης, but had to be an official. In the historical period as well as Hom. he was sent on diplomatic missions (→ 688). These could not be entrusted to the worst of men. It also appears that κήρυκες could be proposed as judges. Thus Athenian law lays down that they should not be chosen as judges when out of the country. Heralds belong to the ἀΐσιτοι (IG, II/III2, 1773, 57). Inscr. Priene, 111, 194, reckons the κῆρυξ τῆς πόλεως among the better classes of the city. We read of many honours being given to heralds because of their services. They receive the προεδρία (Ditt. Syll.3, 915, 6) and are adorned with a sash of honour in the theatre (IG, II/III2, 5043).

It matters a great deal which authority the herald serves. His status depends on that of the one who commissions him, and on the nature of the commission. κῆρυξ is certainly not just a term of reproach as the previous quotations might suggest. It can also be a title of honour. In the Roman period the herald of the Areopagus is a highly regarded personage. He is in the higher ranks with the στρατηγός and the βασιλεύς (IG, II/III2, 3616, 5 f.). Far from being poor, he is well endowed, so that he can give costly gifts. He is not among the lower officials but has precedence in the Areopagus and is responsible for the execution of its decisions (Ditt. Syll.3, 796 B, 15 ff.)

The Qualities demanded in a Herald.

An external attribute is required in a herald. He has to have a good voice.
τίς κῆρυξ μὴ Στεντόρειος; Aristot. Pol., VII, 4, p. 1326b, 6. If a herald does not have a powerful voice, he is useless. This condition is related to his task. In Hom. He summons men to the assembly and warriors to battle (Il., 2, 437 ff.).

In the assembly itself he is responsible for peace and order. In trials he has to pacify the people if they become too excited and if those present try to give vocal support to one side or the other (Il., 18, 503). Obviously he can do this only if he is λιγύφθογγος (clear), ἠερόφωνος (loud) (Il., 18, 505), καλήτωρ (24, 577), ἀστυβοώτης (24, 701), ἠπύτα (7, 384), θεῷ ἐναλίγκιος (like) αὐδήν (19, 250), as Homer says.

Even later, it is a prime requisite in a herald that he should have a loud and resonant voice which carries well. Among the Lacedaemonians the office was hereditary and passed down from father to son even if the son did not have a good voice.

Elsewhere those seeking to be heralds had to submit to a voice examination.
For even later the duties were much the same as in Homer. The herald had to declare official decrees and announcements. He could do this only if he had the voice. He is like the heralds who up to recently went through smaller villages with a bell and publicly read official proclamations with a loud voice.

Accompanied by a crowd of children (Aristot. Rhet., III, 8, p. 1408b, 24 f.), he went to the market place and published official and private news. When an official or a private individual wished to sell something, he told the herald, who saw to it that others knew. He stood on the market place (Ps.-Luc. Asin., 35) and cried (Luc. Vit. Auct., 2: τὸν ἄριστον βίον πωλῶ, τὸν σεμνότατον, τίς ὠνήσεται; in c. 6 he is asked: πόσου τοῦτον ἀποκηρύττεις; and he answers: 10 minas), When the herald went through the streets or opened the assembly, he seems sometimes to have used a trumpet to gain a hearing. But a good herald regarded it as a point of honour to manage without an instrument. At great festivals in honour of the gods heralds took part in contests. A number of lists have come down to us which mention not only the victors in gymnastic contests but also heralds, poets, flute-players, players on horns, zithers etc. These contests were to test the strength and diction of heralds. Those who were victorious had the privilege, as the games proceeded, of summoning other contestants and announcing the victors. Once again we see that the best herald was the one with the best voice.

Apart from the predominant question of the voice, certain qualities of character were required (→ 685). In many cases heralds are very garrulous and inclined to exaggerate. They are thus in danger of giving false news. It is demanded, then, that they deliver their message as it is given to them. The essential point about the report which they give is that it does not originate with them. Behind it stands a higher power. The herald does not express his own views. He is the spokesman for his master. Plat. Polit., 260d: τὸ κηρυκικὸν φῦλον ἐπιταχθέντʼ ἀλλότρια νοήματα παραδεχόμενον αὐτὸ δεύτερον ἐπιτάττει πάλιν ἑτέροις. Heralds adopt the mind of those who commission them, and act with the plenipotentiary authority of their masters. It is with this authority that the κῆρυξ, like the πρέσβυς, conducts diplomatic business. Hence κῆρυξ and πρέσβυς are often used synonymously. Yet there is a distinction between the herald and the envoy (→ 689). In general one may say that the latter acts more independently and that he is furnished with greater authority.

It is unusual for a herald to act on his own initiative and without explicit instructions. In the main the herald simply gives short messages, puts questions, and brings answers. Sometimes he may simply hand over a letter (Diod. S., XIV, 47, 1). He is bound by the precise instructions of the one who commissions him (Eur. Suppl., 385). The good herald does not become involved in lengthy negotations but returns at once when he has delivered his message (ibid., 459, cf. 388). In rare cases he may be empowered to decide on his own. But in general he is simply an executive instrument. Being only the mouth of his master, he must not falsify the message entrusted to him by additions of his own. He must deliver it exactly as given to him (Plat. Leg., XII, 941a). In the assembly and in court he is the voice of the chairman, and in other aspects of his work as well he must keep strictly to the words and orders of his master.

The Religious Significance of the Herald.

a. His Inviolability on Diplomatic Missions.
Among the Greeks religion and politics cannot be separated. They are too closely linked. It is natural, then, that religious significance should attach to the political herald. When a κῆρυξ goes to a foreign land, he is not only under the protection of the country which he represents should anything befall him. He is also under the special protection of the deity.

Hom. calls heralds ἄγγελοι Διός (Il., 1, 334; 7, 274), διίφιλοι (8, 517), θεῖοι (4, 192; 10, 315). They are holy and inviolable. An offence against them is ἀσέβεια and brings down the wrath of the gods. To them one may not apply the ancient principle: As the message, so the reward (→ II, 722). One may be angry at those who send them, but they themselves are not to be punished. They are inviolable because they are under divine protection. Even if their news is unwelcome, they must be hospitably received.

If offences are committed in an excess of passion, the gods must be appeased. When the Persian king had sent heralds to the Spartans to summon them to surrender, they flung them into a well. But fearing the wrath of Talthybius, the patron of heralds, they then sent two Spartans voluntarily to the Persian king to make atonement for the death and the transgression (Hdt., VII, 131–136). Violation of a herald is an offence against the gods, for ἰστέον δὲ ὅτι ἄσυλοι ἐς τὸ παντελὲς ἦσαν οἱ κήρυκες οἷα θεῖον γένος νομιζόμενοι … καὶ ἦσαν μέσοι θείου τε γένους καὶ ἀνθρωπίνου καὶ οὐκ ἦν θεμιτὸν κακοῦσθαι αὐτούς, Eustath. Thessal. Comm. in Il., 1, 321 § 110, 14. This is why the herald can travel unmolested in a foreign country.

He can speak openly, having nothing to fear. Eur. Heracl., 49, 271 and 648 are instructive in this connection. The herald tries to achieve by violence what he has failed to achieve by negotiation. He speaks almost threateningly to the ruler. When he goes so far as even to violate the sanctity of the altar, the ruler is about to oppose him. But the chorus calls to the prince: μὴ πρὸς θεῶν κήρυκα τολμήσῃς θενεῖν. Although the herald is in the wrong, and the king has a mandate from Zeus to protect the sanctity of the altar (238), a herald is still immune. Because he enjoys this divine protection, the herald accompanies envoys. He secures for them the same immunity from attack. In particularly dangerous situations a herald precedes the envoys to procure a safe conduct for them. Even in war a herald can dare to go into the camp of the enemy. When he has his herald’s staff and crown—the sign that he is dedicated to the gods and has their special protection—he is recognised and respected. He opens negotiations for a truce and for the burial of the dead (Xenoph. Hist. Graec., IV, 3, 21 etc.). When Suid., s.v. says: κῆρυξ ἐν πολέμῳ, πρέσβυς ἐν εἰρήνῃ, the statement does not contain the full truth, but it emphasises a correct distinction between the κῆρυξ and the πρέσβυς. The κῆρυξ establishes preconditions for the negotiations of the πρέσβυς, or he breaks off diplomatic relations by declaring war on a city or nation (e.g., Thuc., I, 29, 1 etc.). In both cases he undertakes this dangerous mission because he enjoys immunity as a herald.

In all these cases the herald speaks to the deity on behalf of the assembled community. He brings before God the wishes and requests of men in words which are fixed and well known to all. He is the liturgical minister in Greek worship who utters the great prayer of intercession. He is well-equipped for this by reason of his loud and audible and resonant voice. When prayer was offered at the great festivals, all wished to hear it in order to participate. It should be noted, however, that the herald plays a further part in the sacrifices, that he also participates in oaths, and that he has a role in the religious act of making treaties between two nations. Hence we may rightly conclude that it is not for external reasons alone that he prays publicly on behalf of the people. Beyond this, he is a sacral person.

ESV Isaiah 58:1 "Cry aloud; do not hold back; lift up your voice like a trumpet; declare to my people their transgression, to the house of Jacob their sins.

ESV Psalm 40:10 I have not hidden your deliverance within my heart; I have spoken of your faithfulness and your salvation; I have not concealed your steadfast love and your faithfulness from the great congregation.

NLT Isaiah 40:9 Messenger of good news, shout to Zion from the mountaintops! Shout louder to Jerusalem-- do not be afraid. Tell the towns of Judah, "Your God is coming!"

NLT Revelation 1:10 It was the Lord's Day, and I was worshiping in the Spirit. Suddenly, I heard a loud voice behind me, a voice that sounded like a trumpet blast.

ESV Revelation 4:1 After this I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, "Come up here, and I will show you what must take place after this."

NLT Daniel 3:4 a herald shouted out, "People of all races and nations and languages, listen to the king's command!

NLT Daniel 4:14 The messenger shouted, "Cut down the tree; lop off its branches! Shake off its leaves, and scatter its fruit! Chase the animals from its shade and the birds from its branches.

ESV Psalm 66:1 TO THE CHOIRMASTER. A SONG. A PSALM. Shout for joy to God, all the earth;

ESV Psalm 81:1 TO THE CHOIRMASTER: ACCORDING TO THE GITTITH. OF ASAPH. Sing aloud to God our strength; shout for joy to the God of Jacob!

NJB Psalm 95:1 Come, let us cry out with joy to Yahweh, acclaim the rock of our salvation.

KJV Psalm 95:2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.

KJV Psalm 98:4 Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.

KJV Psalm 98:6 With trumpets and sound of cornet make a joyful noise before the LORD, the King.

KJV Psalm 100:1 A Psalm of praise. Make a joyful noise unto the LORD, all ye lands.

ESV Matthew 4:17 From that time Jesus began to preach, saying, "Repent, for the kingdom of heaven is at hand."

NIV Matthew 10:27 What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs.

ESV Matthew 3:3 For this is he who was spoken of by the prophet Isaiah when he said, "The voice of one crying in the wilderness: Prepare the way of the Lord; make his paths straight."

KJV 1 Corinthians 1:18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

NLT 1 Corinthians 1:21 Since God in his wisdom saw to it that the world would never find him through human wisdom, he has used our foolish preaching to save all who believe.

ESV Romans 10:14 But how are they to call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?

κηρύσσω impf. ἐκήρυσσον; fut. κηρύξω; 1aor. ἐκήρυξα; 1aor. pass. ἐκηρύχθην; 1fut. pass. κηρυχθήσομαι; (1) denoting the official activity of a herald announce, publicly proclaim (RV 5.2); (2) make known extensively, tell everywhere (MK 5.20); (3) in a religious sense, denoting proclamation of a sacred message proclaim, preach, publish (MT 4.23); (4) as proclaiming the necessity of a course of action preach (MK 1.4)

2784. κηρύσσω kērússō; fut. kērúxō. To preach, to herald, proclaim.
(I) Generally, to proclaim, announce publicly (Matt. 10:27; Luke 12:3; Acts 10:42; Rev. 5:2; Sept.: Ex. 32:5; Esth. 6:9, 11; Joel 2:1). In the sense of to publish abroad, announce publicly (Mark 1:45; 5:20; 7:36; Luke 8:39).

(II) Especially to preach, publish, or announce religious truth, the gospel with its attendant privileges and obligations, the gospel dispensation.

(A) Generally of John the Baptist (Matt. 3:1; Mark 1:4, 7; Luke 3:3; Acts 10:37); of Jesus (Matt. 4:17, 23; 9:35; 11:1; Mark 1:14, 38, 39; Luke 4:44; 8:1; 1 Pet. 3:19); of apostles and teachers (Matt. 10:7; 24:14; 26:13; Mark 3:14; 6:12; 13:10; 14:9; 16:15, 20; Luke 9:2; 24:47; Acts 20:25; 28:31; Rom. 10:8, 14, 15; 1 Cor. 9:27; 15:11; Gal. 2:2; Col. 1:23; 1 Thess. 2:9; 2 Tim. 4:2). “To preach Christ” means to announce Him as the Messiah and urge the reception of His gospel (Acts 8:5; 9:20; 19:13; 1 Cor. 1:23; 15:12; 2 Cor. 1:19; 4:5; 11:4; Phil. 1:15; 1 Tim. 3:16).

(B) In allusion to the Mosaic and prophetic institutions, to preach, teach (Luke 4:18, 19 quoted from Is. 61:1; Acts 15:21; Rom. 2:21; Gal. 5:11). See Prov. 8:1.
Deriv.: ké̄rugma (2782), the message of a herald, denotes preaching, the substance of which is distinct from the act; ké̄rux (2783), a herald, a preacher; prokērússō (4296), to proclaim before or ahead.

Syn.: euaggelízō (2097), to proclaim the good news, evangelize; kataggéllō (2605), to proclaim, promulgate, declare; diamartúromai (1263), to testify thoroughly; laléō (2980), to speak; parrēsiázomai (3955), to speak or preach boldly; diaggéllō (1229), to herald thoroughly, declare, preach, signify.

Ant.: phimóō (5392), to muzzle, put to silence; sigáō (4601), to be silent; hēsucházō (2270), to be still.

κηρύσσω (kēryssō): vb.; ≡ DBLHebr 7924; Str 2784; TDNT 3.697—1. LN 33.206 announce, in an official capacity (Rev 5:2); 2. LN 33.207 tell, announce publicly (Mk 5:20); 3. LN 33.256 preach, proclaim with the goal to persuade, urge, warn to comply (Ro 10:14; 1Pe 3:19; Mk 16:15, 20 v.r.)

κηρύσσω proclaim, make known, preach

κηρύσσω
a announce: 33.206
b tell: 33.207
c preach: 33.256

κηρύσσω V 3-4-14-6-5=32
Gn 41,43; Ex 32,5; 36,6; 2 Kgs 10,20; 2 Chr 20,3
to proclaim, to make proclamation [abs.] Ex 36,6; to proclaim, to announce [τι] 2 Chr 20,3; id. [τοῦ +inf.] 1 Mc 5,49; to proclaim, to preach [abs.] (of prophets) Jon 1,2; id. [τινί τι] Is 61,1; id. [τι ἐπί τινα] Mi 3,5 ἐκήρυξεν ἔμπροσθεν αὐτοῦ κῆρυξ a herald ran ahead of him and announced him Gn 41,43 Cf. Barr 1961 207-208.212; →NIDNTT; TWNT (→ἀνα-)

κηρύσσω, Il., Att. -ττω, Dor. κᾱρύσσω: f. -ξω: aor. i ἐκήρυξα:—Pass., f. κηρυχθήσομαι; fut. med. in pass. sense κηρύξομαι: aor. i ἐκηρύχθην: pf. κεκήρυγμαι:—to be a herald, officiate as herald, Il.; λαὸν κηρύσσοντες ἀγειρόντων let them convene the people by voice of herald, Ib.; κήρυσσε, κῆρυξ Aesch., etc.:—impers., κηρύσσει (sc. ὁ κῆρυξ) he gives notice, proclamation is made, Xen.
II. c. acc. pers. to summon by voice of herald, Hom., Ar.
2. to proclaim as conqueror, Xen., etc.: to extol, Eur.
3. to call upon, invoke, Aesch., Eur.

III. c. acc. rei, to proclaim, announce, τί τινι Trag.:—to proclaim or advertise for sale, Hdt.; κ. ἀποικίαν to proclaim a colony, i.e. to invite people to join as colonists, Thuc.
2. to proclaim or command publicly, Lat. indicere, Aesch., Soph., etc.; τὰ κηρυχθέντα the public orders, Soph.

2784 κηρύσσω [kerusso /kay•roos•so/] v. Of uncertain affinity; TDNT 3:697; TDNTA 430; GK 3062; 61 occurrences; AV translates as “preach” 51 times, “publish” five times, “proclaim” twice, “preached + 2258” twice, and “preacher” once. 1 to be a herald, to officiate as a herald. 1a to proclaim after the manner of a herald. 1b always with the suggestion of formality, gravity and an authority which must be listened to and obeyed. 2 to publish, proclaim openly: something which has been done. 3 used of the public proclamation of the gospel and matters pertaining to it, made by John the Baptist, by Jesus, by the apostles and other Christian teachers.

κηρύσσω kērussō, kay-roos´-so; of uncert. aff.; to herald (as a public crier), espec. divine truth (the gospel):— preacher (-er), proclaim, publish.

Preach, kērussō (κηρυσσω), “to be a herald; to officiate as a herald; to proclaim after the manner of a herald;” Thayer says, “Always with a suggestion of formality, gravity, and authority which must be listened to and obeyed.” It means generally, “to publish, proclaim, proclaim openly.” It is used in the New Testament of the public proclamation of the gospel and material pertaining to it, made by John the Baptist, our Lord, the apostles and other Christian leaders. The noun, kērux (κηρυξ), means “a herald, a messenger vested with public authority who conveyed the official messages of kings, magistrates, princes, military commanders, or who gave a public summons or demand.” The English word “preach” brings to our mind, a minister of the gospel in his pulpit expounding the Word of God. But the word Mark uses here, pictures John as a herald with an official proclamation from a coming King, the Messiah of Israel. He acted as one, making a public proclamation of the news of the advent of the Messiah with such formality, gravity, and authority as must be listened to and obeyed.

ESV Revelation 5:2 And I saw a strong angel proclaiming with a loud voice, "Who is worthy to open the scroll and break its seals?"

KJV Mark 5:20 And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

NLT Matthew 4:23 Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom. And he healed people who had every kind of sickness and disease.

So I guess in the larger scheme of things “whooping” is a really big thing in the eyes of God.

THE CAIN SYNDROME

Sunday Sermon
September 29th 2008
Rhema Community Church

Sermon Skeleton

ESV Genesis 4:1 Now Adam knew Eve his wife, and she conceived and bore Cain, saying, "I have gotten a man with the help of the LORD." 2 And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. 3 In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4 and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. 6 The LORD said to Cain, "Why are you angry, and why has your face fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it." 8 Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him. 9 Then the LORD said to Cain, "Where is Abel your brother?" He said, "I do not know; am I my brother's keeper?" 10 And the LORD said, "What have you done? The voice of your brother's blood is crying to me from the ground. 11 And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand. 12 When you work the ground, it shall no longer yield to you its strength. You shall be a fugitive and a wanderer on the earth." 13 Cain said to the LORD, "My punishment is greater than I can bear. 14 Behold, you have driven me today away from the ground, and from your face I shall be hidden. I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me." 15 Then the LORD said to him, "Not so! If anyone kills Cain, vengeance shall be taken on him sevenfold." And the LORD put a mark on Cain, lest any who found him should attack him. 16 Then Cain went away from the presence of the LORD and settled in the land of Nod, east of Eden.

Sermon: THE CAIN SYNDROME

Sermon Scripture: Genesis 4.1-16

Sermon Sentence: This pericope provides a warning for anyone of us who allows sin to go unchecked in our life.

Sermon Subject: The pedigree of sin

Sermon Structure:

I. Cain is angry because of Abel’s worship

II. Cain is angry because of God’s warning

III. Cain is angry because he refused to obey God’s word

a Touch of Faith

Sunday Sermon
September 21st 2008
Rhema Community Church

Sermon Skeleton

ESV Luke 8:40 Now when Jesus returned, the crowd welcomed him, for they were all waiting for him. 41 And there came a man named Jairus, who was a ruler of the synagogue. And falling at Jesus' feet, he implored him to come to his house, 42 for he had an only daughter, about twelve years of age, and she was dying. As Jesus went, the people pressed around him. 43 And there was a woman who had had a discharge of blood for twelve years, and though she had spent all her living on physicians, she could not be healed by anyone. 44 She came up behind him and touched the fringe of his garment, and immediately her discharge of blood ceased. 45 And Jesus said, "Who was it that touched me?" When all denied it, Peter said, "Master, the crowds surround you and are pressing in on you!" 46 But Jesus said, "Someone touched me, for I perceive that power has gone out from me." 47 And when the woman saw that she was not hidden, she came trembling, and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed. 48 And he said to her, "Daughter, your faith has made you well; go in peace."

Sermon: “A TOUCH OF FAITH”

Sermon Scripture: Luke 8.40-48

Sermon Subject: The Doctrine of Christian Faith

Sermon Sentence: This anonymous woman is the quintessential image of Christian faith.

Sermon Structure:

I. She touched Him physically

II. She touched Him personally

III. She touched Him purposefully

The Other Side of Suffering

Sunday Sermon
September 14th 2008
Rhema Community Church

Here’s my sermon skeleton

ESV 1 Peter 5:10-11 And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. 11 To him be the dominion forever and ever. Amen.

Sermon: “The Other Side of Suffering”

Sermon Scripture: 1 Peter 5.10-11

Sermon Subject: The Sustaining Grace of God

Sermon Sentence: If you are going to get through to the other, side of your suffering you must hold on to your hopes and know that a brighter day is on the way.

Sermon Structure:

I. Hold On To The Grace of God (The God of all grace)

II. Hold On To The Eternal Glory of God (Who has called you to his eternal glory in Christ)

III. Hold On To The Goodness of God (Will himself restore, confirm, strengthen, and establish you. To him be the dominion forever and ever. Amen.)

My Head Is Spinning

NLT Acts 2:12 They stood there amazed and perplexed. "What can this mean?" they asked each other.

THE MESSAGE Acts 2.12 Their heads were spinning; they couldn’t make head or tail of any of it. They talked back and forth, confused: “What’s going on here?”

Have you experienced an Acts 2.12 moment? Where you were astonished greatly by God? Well God has greatly astonished me today. I mean truly filled me with wonder.
I’m entirely at a loss.

Today I received a ministry opportunity that truly has my head spinning. Please pray for me and my family that we do the right thing concerning God’s will for our lives and ministry.

Meaning: 1) to throw out of position, displace 1a) to amaze, to astonish, throw into wonderment 1b) to be amazed, astounded 1c) to be out of one's mind, besides one's self, insane

(1) transitively and literally remove something from a place, alter, change; figuratively in the NT, as causing someone to be amazed beyond comprehension confuse, astound, amaze (AC 8.9); (2) intransitively (all middle forms, second aorist active, and perfect active) and figuratively; (a) lose one’s mind, be insane, be out of one’s senses (2C 5.13); (b) of a mingling of awe and fear be astonished, be astounded (MK 5.42).

Acts 8:13 (English Standard Version) Even Simon himself believed, and after being baptized he continued with Philip. And seeing signs and great miracles performed, he was amazed.

2 Corinthians 5:13-17 (Amplified Bible) 2Co 13 For if we are beside ourselves [mad, as some say], it is for God and concerns Him; if we are in our right mind, it is for your benefit, 2Co 14 For the love of Christ controls and urges and impels us, because we are of the opinion and conviction that [if] One died for all, then all died;
2Co 15 And He died for all, so that all those who live might live no longer to and for themselves, but to and for Him Who died and was raised again for their sake.
2Co 16 Consequently, from now on we estimate and regard no one from a [purely] human point of view [in terms of natural standards of value]. [No] even though we once did estimate Christ from a human viewpoint and as a man, yet now [we have such knowledge of Him that] we know Him no longer [in terms of the flesh]. 2Co 17 Therefore if any person is [ingrafted] in Christ (the Messiah) he is a new creation (a new creature altogether); the old [previous moral and spiritual condition] has passed away. Behold, the fresh and new has come!

“No man is excluded from calling upon God, the gate of salvation is set open unto all men: neither is there any other thing which keepeth us back from entering in, save only our own unbelief.” John Calvin, commentating on Acts 2:21

Close to sermon "Stick With The Word"