King's Table Church Sermons

Bryce Harrison continues in our series in Luke, teaching out of Luke 13:22-35. 

Steve continues in our series in Luke, teaching out of Luke 13:10-21. 

Bryce continues in our series in Luke teaching out of Luke 12:49 - 13:9

Corey continues in our series on Luke, teaching out of Luke 12:22-48.

Steve continues in our series on Luke, teaching out of Luke 12:4-21. Fearing God leads to life and eternal security, whereas fearing anything else leads to death and eternal insecurity.

Bryce continues in our series in Luke teaching out of Luke 11:33-12:3.

Jesus is challenged by the his opponents on two points: First, that he is casting out demons in league with Satan and second, demanding a sign from him. Jesus responds to each of these. Revealing that he has come to overpower and bind Satan, to plunder his house. He rebukes this wicked generation for wanting a sign saying that Nineveh and the Queen of the South will rise up and condemn them on the Day of Judgment (two examples of Gentiles who believed with less to go on and yet Israel is rejecting and needing more signs). Instead, Jesus points to the sign of Jonah - one that he will later make more explicit to be a reference to his burial and resurrection.

Steve continues in our series in Luke, teaching out of Luke 11:1-13

Bryce continues in our series in Luke, teaching out of Luke 10:38-42.

Pastoral resident Brayden continues in our series in Luke, teaching out of Luke 10:25-37.

Bryce continues in our series in Luke, teaching out of Luke 10:1-24.

Guest preacher Bill Harrison continues our series in Luke, teaching out of Luke 9:46-62

Jesus comes down off the Mountain - after his transcendent glory is revealed in the Transfiguration - and Luke (like the other Synoptics) follows this event with the casting out of a demon from a young boy. The father of this son brings him to Jesus because the evil spirit has long plagued him and done much harm to him. He says that he first brought his son to the disciples, but Luke informs us that the disciples were unable to cast out the demon. This is interesting because Jesus gave his disciples authority and power to preach, heal, and cast out demons at the outset of chapter 9. Jesus responds to this by lamenting the disbelief of this present generation. It is unclear whether this is specifically directed towards the disciples or if this is a general remark towards the crowd. While Jesus is moved by compassion to heal this boy, Luke seems to include this event here in his account in order to demonstrate Jesus' set apart, preeminent power. While Mark will include a statement on why the disciples cannot perform this act, Luke is unconcerened with the reason. Instead, he is content to make it clear that Jesus can and does where the disciples couldn't and didn't. Luke informed us that Christ would be delivered over to suffer and die, then he gave us an incredible display of Christ's glory. Now, he again gives us a remarkable demonstration of Jesus' power (over the spirits afflicting men and beyond the ability of men to deliver themselves). And concludes with another reminder that the Son of Man will soon be delivered into the hands of men to suffer and die.

If Peter's confession of Jesus as Messiah was at all in doubt, those would soon be put to rest by what takes place next. Luke tells us that eight days later, as Jesus was praying, Moses and Elijah appeared beside him in a glorified, dazzling state. And they speak with him regarding his "exodus." Luke refers to this death (or departure) as something which will soon take place in Jerusalem and as an accomplishment. The disciples are overwhelmed by the glory of the moment, and Peter mistakenly offers to build tabernacles for Christ and his two heavenly visitors. To this, the Lord responds through the descending of a thick cloud (often symbolizing God's presence in the OT) from which he speaks affirming the Sonship and the election of Christ.In this event known as The Transfiguration, Luke seems to be making a few points abundantly clear. First, Jesus is NOT merely Elijah or one of the prophets. This has been the hypothesis put forward recently by the crowds. It is clearly not true since Elijah is here standing next ot him, and the voice of God is definitively declaring otherwise. Second, the cross of Christ and the glory of Christ are not at odds with one another. Just as Jesus responded to Peter's Messianic confession with a prediction of his death, so too does this moment of glorious rapture also center around a conversation about his departure. Even now, we are beginning to see that the cross will be the theatre of Christ's glory - not its obstacle. And third, Christ is about to accomplish something profound. The Law and the Prophets literally stand beside him to magnify his glorious exodus. A new exodus which will accomplish for his people what neither the first exodus nor the law and prophets to follow could.

Despite the crowd's misidentification of Jesus with Israel's other prophets, Peter makes a clear and profound declaration; Jesus is, in fact, the long-awaited Messiah sent from God Himself. While the assumption would be that shouts of joy and revelry would follow such a statement, what follows from Jesus is very different. The arrival of the Messiah had long been foretold and long been anticipated; surely all of Israel's hopes hang on this very moment! And yet, Jesus affirms Peter's confession by predicting his death. This becomes a recurring theme for Luke as Jesus nears his final entrance to Jerusalem - on more than one occasion and with greater and greater clarity asserting that he was indeed going to die.And here, at this first prediction of his death, Jesus adds a fascinating revelation. Not only will the Son of Man be delievered over to suffering and rejection to be killed and then raised - so too will all who follow him. Jesus informs his disciples that he is going to the cross and that the cross is for any disciples who would follow. Indeed, he is clear on the matter; the only way to save life is to first lose it.This has profound implications for us today. The invitation to follow Jesus is not a utilitarian path to better happiness and peace. Make no mistake, Jesus offers life! Abundant life! Life and happiness and peace and security and hope and flourishing and all of that! So much so that life apart from him isn't life at all but rather just death in disguise. But the invitation to follow Christ is one to take up his cross, to share in his sufferings, and to lay down our lives as we know them. The peace and life abundant is only on the other side of that. To those not following Christ, you need to know that's the deal! To those following Christ today in baptism, that's the reality that you are agreeing to put on display! And to those who belong to Christ, are you still taking up your cross daily? How? In what ways? Or are you growing tired of your cross? And is your gospel witness suffering because of it?

While another close relative initially expresses a desire to claim as his own the land and property of Elimelech, he quickly backtracks when Boaz makes it known to him that this will involve taking Ruth, the Moabitess, as his wife. With all other claims renounced, Boaz fulfills his promise to Ruth, marries her, and redeems the land and family of Naomi! The Lord even grants Ruth and Boaz, a son. But not just any son; this son will be the grandfather of King David, himself. All of Bethlehem marvels at how kind the Lord has been to Naomi - in a great reversal of her bitterness. She instead becomes mother to Ruth, who her neighbours claim is better than seven sons! And like a mother to Obed, who will guarantee her future and preserve her husband's name. This kindness by the Lord to this small family in a dark period of Israel's history, the writer hints to us, is just a small taste of what he will do for all Israel! For soon the time of the judges will be over, and David the King will bring a restoration - a restoration that itself will only be a small foretaste of the Greater Redemption ushered in by a Son even greater than David!

Naomi desires to see her faithful daughter, Ruth, in a place of long-term care and security. Boaz has made clear his intention to provide this in the short-term. Could he not then perhaps be the answer for the future? Naomi sends Ruth with instructions to make this appeal. Boaz is honoured by her request and promises that he will indeed make good on this opportunity to give Ruth and Naomi a home and a family forever! Being an honourable man, he tells Ruth how this must come about so that no one could doubt or contest this act of redemption. All that is left for Ruth and Naomi to do is to rejoice in this good turn and wait for its fulfillment!

Now living in Bethlehem, Ruth sets out to find food so that she might provide for herself and Naomi. She goes to gather grain behind the harvesters and "happens to be" in the portion of the field owned by a man, named Boaz. When Boaz returns, he extends particular kindness and generosity towards Ruth. When she marvels at why he would do this, he tells her that her noble character - her loyal and generous treatment toward Naomi - is well known to him. He makes abundant provision for her continued gleaning in his field, and when Ruth returns to tell of this to Naomi, we see the first glint of hope in Naomi's eyes. This man is a kinsmen redeemer! He has not forgotten and abandoned his kindness to her family! This is a good and sweet provision. Perhaps, God has not forgotten or abandoned his kindness either?

Naomi's family leaves Bethlehem because of famine and moves to the land of Moab to live among Israel's long-standing enemies. While there, Naomi's sons take Moabite wives. Her husband and both sons die, leaving Naomi with only her daughters-in-law. When word reaches her than the famine is over, she makes plans to return to Bethlehem but tells her daughters-in-law to remain with their people. In a great act of loyalty, Ruth refuses to leave her and pledges her ongoing commitment to Naomi. Friends, family, and neighbours are glad to see Naomi's homecoming, but Naomi is convinced that her life will forever be a bitter one, having received only the Lord's harsh afflictions. What she doesn't know, however, is that the Lord is already providentially working for her redemption behind the scenes. The loyalty of Ruth is only the first piece of the puzzle, and as they return at the beginning of the harvest, the Lord has a far greater harvest in store! They will soon reap much more than barley at his hand!

Pastoral Resident Brayden Smith preaches the final sermon in our series: The Pilgrim's HymnbookScripture – Psalm 133

Steve preaches the 13th sermon in our series: The Pilgrim's HymnbookScripture– Psalm 132

Bryce preaches the 11th sermon in our series: The Pilgrim's HymnbookScripture– Psalm 130

Steve preaches the tenth sermon in our series: The Pilgrim's HymnbookScripture– Psalm 129

Jesus coming into the world was like light breaking into the darkness - like a long awaited sunrise that dawned on the cold night of the fallen world. In these verses and throughout John's writings in the NT, the concepts of "light" and "life" are intimately connected. Like the light of the sun that falls on the earth - and not only gives LIGHT to all people but also gives LIFE to all people - the dawning of the Incarnation is both illuminating and life-giving.Illumination is a double-edged sword. Light makes it possible to see, but it also exposes what we may want to keep hidden. The advent of Jesus both illuminates the truth and exposes the darkness of sin. But what we often fail to realize or remember is that both the illuminating AND the exposing are life-giving. Praise God that Christ the True Light shined on the darkness - that he shined on OUR darkness! Without it, we would have no life.

Steve preaches the ninth sermon in our series: The Pilgrim's HymnbookScripture– Psalm 128

Steve preaches the eighth sermon in our series: The Pilgrim's HymnbookScripture– Psalm 127

Bryce preaches the sixth sermon in our series: The Pilgrim's HymnbookScripture– Psalm 125

Bryce preaches the fifth sermon in our series: The Pilgrim's HymnbookScripture– Psalm 124

Guest preacher Kesavan Balasingham teaches out of Romans

Steve preaches the fourth sermon in our series: The Pilgrim's HymnbookScripture– Psalm 123

Pastoral resident Corey preaches the third sermon in our series: The Pilgrim's HymnbookScripture– Psalm 122

Bryce preaches the second sermon in our series: The Pilgrim's HymnbookScripture – Psalm 121

Bryce preaches the first sermon in our series: The Pilgrim's HymnbookScripture - Psalm 120

In this conclusion to Paul's beautiful letter to Timothy, the apostle closes with practical instructions and personal greetings. How heartening is it that Paul - who by all means has finished his race and should be ready to put his feet up and wash his hands and tie a bow on this hard life of ministry - is still asking for his books! He still, most of all, wants his parchments! He still wants to devote himself to the study of God's Word and the encouragement of his people!The list of names that Paul gives is a sobering one. Some who have moved on in the ministry. Some who have abandoned the faith. Some who have actively opposed the gospel. And some who have faithfully laboured on. Even names like John Mark, who Paul once thought was unfit for a missionary journey - and now at the end of his days, Paul longs to see and affirms his usefulness. But one thing is clear; we don't follow Jesus in isolation. The Christian life is not lived in a vacuum. We will be hurt by those whose hearts cool and harden and become opposed. We will greive with joy over those who leave to spread the gospel elsewhere. We will be strengthened and grateful for those who stand faithfully alongside us. We will long to see those who go away and those who go to be with the Lord before us. But don't be deceived; we will be affected by one another. It is a myth to think that you can follow Jesus and not be bothered by what others do or don't do. We're all in this together.May the Lord bring us safely into his Kingdom! To him be the glory forever. Amen.

These verses begin and end with the same picture - the blessed appearing of Christ our Lord to judge the living and the dead. And in between is an exhortation to preach the Word. Although the reason that Paul gives for committing to the preached Word of the Scriptures is a fascinating one! Paul says to faithfully preach the Word day in and day out because some WON'T listen! Because there is a day coming when they won't be satisfied with hearing the truth.... Because there is a day coming when they will surround themselves with false teachers who scratch their itching ears.... preach the Word all the more!This is what Paul has done, and he is now at the end of his race. He is so close to the finish line that he can taste it. He can glimpse the crown that awaits him. And he deeply desires that Timothy will lay hold of that same crown. That he too will be able to see it just above the horizon. That he will follow in his footsteps and preach the Word again and again until he joins the great company of all those who have loved and longed for Christ's appearing and lays hold of the crown of righteousness! You might often be told that Christianity is about doing what is right and giving no thought for the reward - never asking, 'What's in it for me?" In some ways this is true. In others, we should give much thought to the reward! Paul knows what is in it for Timothy. He knows what is in it for him. He knows what is in it for all who have loved Christ's appearing. And wants us to all know it too! So that we might preach and press on and finish the race!

Paul again points to his own experience to instruct Timothy. He reminds Timothy of his own sufferings - which were likely formational for Timothy seeing as how the ones Paul mentions occurred when he and Timothy first met! And he uses this opportunity to make two things very clear to Timothy: Christians WILL be persecuted. And the Scriptures ARE sufficient to equip you for them. Are you spending more time and effort looking to avoid suffering? Or preparing for it? Because those who follow Christ will be persecuted. How much time have you spent in the Word being equipped for that? There is no profit trying to engineer a suffering-free version of the Christian faith. There is much profit in immersing yourself in the Word so that you might be prepared for the suffering that will come.

Using an illustration that at first glance might be lost on us, Paul reminds Timothy that he has been set aside for a holy calling. In a house, there are some vessels used for honourable things - like serving food to cherished guests. And these vessels have been purified and set aside for such a purpose. But other vessels are not made clean. Instead, they are used for dishonourable things - like the maintenance of bodily functions. They retain their uncleanness and are not useful for any other task.Building from this analogy, Paul instructs Timothy to remain useful - to be pure and clean from that which is dishonourable so that he might continue to fulfill the task he has been set aside for. Doing so means fleeing youthful passions, avoiding irreverent quarrels, and treating one's adversaries with gentleness. If Timothy does so, it is even possible that the Lord might use his gentleness to soften the hearts of those who oppose him, even saving them and purifying them for an honourable purpose. But Paul goes on to warn Timothy that this is often NOT the case. And he gives a long list of cutting descriptions of those who will stubbornly keep to their dishonourable work. Even in this heavy and discouraging reminder, the apostle is not devoid of comfort for his young son. "Remember, Timothy - those dishonourable adversaries will not get very far. Like the fraudulent magicians of Pharaoh's court, they will soon be exposed and their folly made evident."

This next section of Paul's letter to Timothy carries great significance for Timothy's church in Ephesus. This is not only a personal letter but one that would have been read publicly when all the church was gathered together. And as Paul warns Timothy not to get involved in senseless debates over semantics but instead to preach the Word faithfully, he includes in here an unspoken but rather pointed imperative for Timothy's hearers. While men like Hymenaeus and Philetus are spreading false doctrine that eats away at the body like gangrene, Paul wants to commend Timothy, the man of God, to his flock for the task to which God has appointed him. To do this Paul reminds the church about the rebellion of Korah in the wilderness, when a faction arose that opposed Moses. They no longer submitted to the man God had given to lead them but instead divided the camp loyalties. And in a very clear and definitive act, the Lord instructed Korah and all those who stood with him to separate themselves from the people. And for each to choose whether he would stand with Moses or with this rebellion. And after each had made his choice, the ground opened and swallowed Korah and his rabble crew. Paul's application of this OT narrative is clear; "Make no mistake. The Lord knows who are his." How clear a command would this have been for Ephesus? "False teaching has arisen; either stand with my son, Timothy, or with these gangrenous men. But make no mistake; the Lord will back his man." Is this not a fitting message to us who live in a world that is so fearful of pastoral authority? The Lord does not share our hesitancies. In fact, he will go to great lengths to affirm and uphold those to whom he has given leadership of his flock.

As Paul invites Timothy to share in suffering, he reminds him of three things. First, remember Christ. He is the son of King David, rightful heir to the throne. And yet, he is one who came and died. But don't only remember Christ, the son of David, as the one who died - but as the one who has been raised from the dead! Paul is calling to mind for Timothy the shape of the gospel - one of hope and glory deferred. Christ suffered and died but has now been raised - and on that day will inherit the throne of New Jerusalem.In addition to remembering Christ, Paul tells Timothy, "Remember me!" He recalls for Timothy the pattern of his own ministry. Even now, he is suffering - bound for the sake of the gospel. But like Christ in whom he believes, Paul is prepared to endure all things (including chains) for the sake of the elect - that they might obtain the salvation that comes with future glory!Having reminded Timothy of this gospel principle (suffering now, glory to come) in the gospel of Christ and in his own life, Paul concludes by telling Timothy to remember the trustworthiness of this saying. Those who suffer and endure and die with Christ to the end will live and reign with him. But those who faithlessly deny and abandon will themselves be denied. For Christ will remain faithful to himself. He is the one true God; he cannot deny himself. Let us heed this sober reminder. Faithlessness cannot be rewarded. But let us press on faithfully with eager joy - following in the footsteps of Timothy as he followed Paul as he followed Christ!

This letter continues with an exhortation to be strong in the grace that is in Christ Jesus. And more specifically to be strengthened for suffering! Paul gives Timothy three illustrative examples of the types of suffering he is commending Christians to embrace. The first is that of a soldier. He forgoes all the pleasures and distractions of civilian life knowing that they are uneeded entanglements. Instead, the soldier possesses a single-minded devotion: to please his commanding officer. Similarly, the Christian suffers and endures with heart and mind devoted to one thing: the good pleasure of the King. Likewise, our suffering is sometimes akin to that of the athlete. The athlete could suffer much less hardship if he cut corners and bent the rules. But instead, he competes according to the laws of the game. Christians often encounter difficulty that is associated with doing what is right. And the third and final example that Paul gives of single-minded devotion is the suffering labour of the farmer. The farmer perseveres for the reward ahead - the crop that he knows will come at the harvest time. And just like the farmer, the Christian also labours for fruit deferred - but the one who endures will have a first share in the crop of glory being harvested by Christ!

Christ is able to guard the good deposit that has been entrusted to Paul until that day of his appearing. Paul knows that this Christ is the one in whom he has believed, and this is why he perseveres in suffering as he does. Because he knows that Christ will guard this deposit. But now Paul turns to Timothy and says, "Your turn." He wants to impress upon Timothy to stick to the plan - to hold to the same pattern of sound teaching that he has seen in and heard from Paul. Because Christ is able to guard the faith deposited in him - and because he has watched Paul guard the deposit entrusted to Paul - Timothy is to now hold fast to and guard the good deposit of the faith that has been handed down from the apostles, shared with him by his mother and grandmother, and now lived out in his own ministry.The other reason that Paul must impress this on Timothy is because he has watched too many fumble the ball before the endzone. Men like Phygelus and Hermogenes have deserted. May we not be like these men who would not make it to the end. Let us instead look to the faithful example of Onesiphorus - who was not ashamed of the chains but remained faithful. So that on that day when Christ - who himself was faithful to the end - might allow us to share in the reward of Onesiphorus!

Paul reminds Timothy to fan into flame the gift of God that he has been given - to remember that he has not been spirit of fear but of power and love and sound judgment. And because of this, Paul exhorts Timothy with a very challenging command: Share in suffering. Instead of being ashamed of gospel suffering, Paul tells Timothy to do the work of gospel proclamation and share in the suffering that accompanies it. Paul grounds this exhortation in the gospel itself. The grace of God, given before time began, has now been made manifest in Christ. But more specifically, in Christ who has abolished death and brought life and immortality to light! If Christ has abolished even death, then what suffering could we fear to share in?! We love the phrase, “For God gave us a spirit not of fear but of power.” But do you love the phrase and practice this the way Paul meant it to Timothy – as an invitation and motivation to share in suffering?

In Paul's opening, he greets Timothy and tells him that he remembers, prays, and longs to see him. He remembers his own ancestors and reminds Timothy about the faith of his own mother and grandmother. Ultimately, Paul is identifying with Timothy and stirring up in him a godly affection. They have both received the faith of those who came before them, and they both long for one another with tears and joy. Paul, who is now alone, knows like no other how valuable to the godly affection of Jesus' people for one another is. He is about to call Timothy to come share in suffering; he wants to first remind him how much they already share in the love of Christ and the affection of his Bride. Let us also consider how to stir one another up to love and affection. Let us cultivate a dear desire for one another!

In this final act, the resentful heart of the prophet reveals its true colours. When God relents and shows mercy to Nineveh, Jonah becomes greatly displeased - even furious. And he reveals that this has been the source of his reluctance and rebellion all along. He knew the Lord to be kind and gracious. And he didn't want to see his kindness and graciousness extended to these Assyrians! He didn't want ot be the prophet that prevented Nineveh's destruction; he wanted to ensure it. He's happy to receive the Lord's kindness. He's happy to deliver God's messages to the wicked King Jeroboam of wicked Israel! But he's greatly displeased at having to do it to the also wicked king of the also wicked Nineveh.The Lord uses a plant that grows to provide shade but is destroyed overnight to illustrate Jonah's impropriety at resenting God's mercy. Should God not care more for this great city full of thousands of people he created than Jonah cares for a plant for which he did not labour at all? And yet, the book leaves Jonah's change of heart unresolved. Hopefully Jonah is in fact the author of this book and came to understand the point that God was teaching him and wrote this book that others might learn from his negative example! But the book concludes with Jonah indignant, feeling justified in his anger.How about you? Do you feel angry at the hand the Lord has dealt? Frustrated by what he has done or not done? Offended by who he has blessed and who he has not? Angry about ways that his hand has moved and other ways is hand has been withheld? The lesson from the book of Jonah echoes a similar sentiment expressed in Job (although one in which the man of God demonstrates much less virtue). What gives you the right? Who do you think you are? To feel righteous indignation against the Lord? If this is you, be grateful for all the ways that the Lord has extended undeserved grace and mercy towards you! And whatever may come... wherever the chips may fall... whatever he wills or wills not to do... to whomever he wills to do or not do it... trust him and be satisfied.

The Word of the Lord again comes to Jonah a second time, and the call is virtually identical. Get up. Go. And proclaim. This time, instead, of turning the other direction, the prophet actually goes where he is told to preach the message he has been sent with. Kind of. It seems as if Jonah preaches the bare minimum he can get away with. His sermon is only 5 words in Hebrew, and it mentions no word of repentance. It's possible that this is implied, or (based on the surrounding texts) it is possible that Jonah preaches reluctantly hoping to satisfy his vow to the Lord while not actually leading Nineveh to repent at all. He has just been the recipient of God's great mercy, and he now does everything in his power to ensure that Nineveh does not become a recipient of the same.If we've seen anything in this book, however, it is that the Lord's will and plans will not be frustrated. If Jonah can subvert God's plan to call Nineveh to repentance, then God can subvert Jonah's subversion attempt and use his sermon anyway! The greatest and most unbelievable miracle that we see in this book is not the action of the great fish swallowing Jonah, it is the reaction of an entirely wicked, pagan city to turn unanimously in repentance to the Lord! The king calls for sackcloth and fasting across the whole city - even for the livestock! Jonah preaches hoping that Nineveh won't repent... and the Lord leads even the cows to repent! Jonah preaches that the city will be overturned (imagining fire and judgment raining down), and the Lord does just that! He overturns Nineveh! But not with hailstorms of judgment falling down but cries of repentance going up!The Lord will not be frustrated.

Despite Jonah's latest attempt to undermine God's plan to send him to Nineveh by hurling himself into the sea, the Lord rescues Jonah in perhaps the most unlikely way imaginable! He subverts Jonah's subversion and makes a point to do it in a manner that would allow no mistaking that it was by any hand other than his own! He sends a great fish to swallow Jonah! He preserves the prophet's life in the entrails of a large aquatic creature and transports him to his destination. Jonah had run from the Lord going down into the lowest part of the vessel to sail to Tarshish, and the Lord takes him down even lower into the lowest part of hte lowest vessel imaginable to "sail" him to Nineveh! Ultimately having him vomited onto the shore.And while inside the fish, Jonah prays to God. Whether the psalm composed in verses 2-9 is actually the prayer prayed by Jonah from inside the fish or whether Jonah is the author of the book and later composed this psalm reflecting on his experience and included it here, either way we do see a partial change of heart being wrought on Jonah during these three days. He does express gratitude for the Lord's deliverance and agrees that fulfill the vow that he has made to the Lord. Unfortunately, this is not the character-changing moment that it should be in the story but instead sets up the great irony of the book. While Jonah gladly accepts the Lord's merciful rescue, he still withholds it from Nineveh. God's demonstration of mercy towards Jonah confirms the prophet's fears that he will also likely be merciful to them.

When the Lord comes to the prophet Jonah with a message to take to Nineveh, a singular series of events ensues. From the outset, a pattern of actions and reactions begins between the Lord and this reluctant prophet. Having been previously sent to King Jeroboam with a positive message of Israel's borders expanding (2 Kings) - unlike the messages of rebuke and warning given by Hosea and Amos - Jonah occupied a favoured position in the king's court. He was the pro-Israel prophet - not the doom and gloom guy but the one who brings the words that people like to hear and makes them feel good about being Israel! All that changes though when the Lord tells him to go and call the Assyrians to repentance as well.When the Word of the Lord comes to Jonah, he responds by running the opposite direction. He goes down to Joppa, down to a ship, and down into the belly of the ship - a repetition signaling his moral descent. The back-and-forth exchange that continues through the rest of the book sees the Lord respond by sending a storm on the ship. And Jonah responds to that by despairing of his life and asking to be cast into the sea. As we learn later in the book, the prophet admits that he would rather die than see his mission through. If he can't escape the Lord in Tarshish, maybe he will in Sheol!Interestingly, the runaway prophet is contrasted with a crew of superstitious pagan sailors. Unlike Jonah, they are moved to fear the Lord. They cry out to him in their distress and offer sacrifices when he answers. This perplexing juxtaposition leaves us asking questions of our own response! Do we rightly fear the Lord? Do we attempt to dodge his notice? What about if he asks us to do the very last thing we would want to? If he upsets our status? Our comfort? The identity we pride ourselves on? Do we worship the Lord God of Israel and serve him only? Or do we treat him as a means to our own ends?

Steve preaches the final sermon in our series: The Expanding Mission of an Upside Down KingdomScripture - Luke 9:10-17A sermon from King's Table Church in Dartmouth, NS.

Bryce preaches the sixteenth sermon in our series: The Expanding Mission of an Upside Down KingdomScripture - Luke 9:1-9A sermon from King's Table Church in Dartmouth, NS.⁠⁠⁠⁠⁠

Luke gives us here two stories of Jesus healing and restoring - one sandwiched between the beginning and the resolution of the other. Jesus departs for the house of Jairus, a leader of the synagogue, to heal his ailing daughter. He is interrupted, however, as a woman with a bleeding disorder reaches out in the crowd to touch him. While her touch seems to almost be superstitious in nature, desiring to simply touch the hem of his garment, receive a blessing, and disappear into the anonymity of the crowd, Jesus has other plans. He draw this woman out into the open. In this way, he takes the opportunity to teach her that it was not the aura of a magic touch that healed her, but rather, she was saved by faith. Considering the public and social implications of her ailment, it is also likely that Jesus is doing this woman a great kindness by also making sure that her cure is widely known as well.In the meantime, Jairus' daughter has died. Ignoring the suggestion of some that he no longer need proceed to the house, Jesus insists to Jairus that (like the woman with the bleeding issue) he too only need believe. Upon arriving at the house, Jesus instructs the professional mourners to cease their wailing because the girl has only fallen asleep. (The laughter of the mourners in response seems to indicate that this display of grief was more customary than personal.) Jesus then demonstrates that under his authority, death is just assailable as sleep and raised the girl to life. While previously he took what was intended to be a hushed, secret act and draws it into the open, here he takes what could have been a public spectacle and instead tells the parents to tell no one (possibly meaning to send the crowds away) and get the girl something to eat. Just like the situation with the woman, this is an example of Jesus being mindful and attentive to the good and the practical needs of the person he's ministering to.