Is It Time to Be Afraid?

When each of our three sons turned 16, I took them on a Canadian fishing trip. When it was my middle son’s turn, we went to Lake Ogascanan in Quebec. Ogascanan is about 15 miles long, and we were staying on an island in the southern basin of the lake. One morning, we left the cabin and, with the wind at our stern, we guided our 14-foot boat nearly due north, and kept going until we reached the lake’s end. Near the northern-most part of the lake, we passed through a narrow straight (less than 50 feet across) and into smaller, more protected bays.

We fished in those bays for a few hours. All the time we were there, the winds continued to grow stronger, so that even those small bays had whitecaps. We finally decided to head back on the long ride to our cabin. As soon as we crossed through that narrow straight into the main body of the lake, our bow was struck by four to five-foot waves, directly out of the south. Sometimes the gusts were so strong, I thought our small boat would flip from bow to stern. I was afraid to turn toward shore and take the waves broadside, for I thought we would capsize for sure. I later learned that we had 40-mile-per-hour sustained winds, with gusts that were much higher.

The wind was so strong that it lifted water off the wave crests and threw it into our faces. When we were within a quarter mile of our island, I noticed the gas can was floating in the stern. Its gauge read empty. Fresh fear surged through me. If we ran out of gas even a hundred yards from the dock, we would be driven far from safety, adrift in the storm.

If in that moment, someone had said to me, “Why are you cowardly?” I do not think I would have taken it well. But that is exactly what someone did say to Jesus’s disciples at the very moment a dangerous storm was swamping their boat (Matthew 8:26, NET).

Who said that to the disciples? Jesus. Ouch!

I might be tempted to ask Jesus why he was so unkind to these men who had committed their lives to him, but that would be a mistake. Jesus was not being unkind, though it may sound that way to us, who are disadvantaged by the fact that we cannot see his face or hear the tone of his voice. Even if it did not sound harsh to the disciples, I think Jesus sounded serious. The issue of cowardice or fear is one that his disciples need to face and overcome.

As if a perilous storm were not enough to evoke fear, when they beached their boat they found two extremely violent, horribly demonized men running toward them. It is as if they got out of The Perfect Storm just in time to enter The Exorcist. It was almost like Jesus was taking them through exposure therapy to help them overcome their fears.

But in exposure therapy, people face their fears in a safe and controlled environment. That is hardly what I would call a violent storm at sea and violent demoniacs on land. But though that is not what I would call it, that is what it was. The disciples were safe because they were with Jesus.

That is not to say that those disciples might not die. It is to say even when Jesus’s people die, they are safe with him. Nearly all the men in that boat, including Jesus, would go on to die unnatural and violent deaths. Jesus’s people may die, but they will not be unsafe, and because that is true they can overcome their fears.

Fear is a barrier to what God wants to do in our lives. I do not write that as someone who long ago overcame his fears but as someone who wants to, and by God’s grace will, one day overcome them. Fear is the enemy of holiness, the barrier to success, and the thief of joy. No wonder the Bible has the words “Do not fear” more than one hundred times, along with something like 365 verses related to the subject. Fear is a big deal, and God does not want it to hinder his work in and through us.

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The Church Avoids Division (Acts 15)

The first church council was held in Jerusalem near the middle of the first century. The stakes were high. The issue was complicated. People’s emotions were intense. Yet the apostles and elders followed a process that enabled them to reach a conclusion without dividing the church.

In this sermon, we will see what that process was and how the church moved forward despite disagreements.

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Beyond the Big Bang: Christ as the Source of Two Creations

Photo by NASA Hubble Space Telescope

Scientists tell us that the entire universe came into existence in an instant from a single point (“singularity” in cosmological lingo), but according to the Bible, the entire universe came into being from a single person. Christ is the singularity out of which the first creation sprang and from which a new creation is emerging. He is the door between the spiritual and the material, between the eternal and the temporal. It is a door that opens both ways, allowing the material to come out of the spiritual and the spiritual to come out of the material.

In 2 Corinthians 5:17, the Apostle Paul says that anyone “in Christ” is a new creation. Do you see what that means? It means that the new creation has already begun. Jesus’s resurrection marked day one of the new creation. As Chesterton put it, on the third day when the disciples came to the empty tomb, “even they hardly realized that the world had died in the night. What they were looking at was the first day of a new creation…”[1]

Just like the old creation, the new creation comes into being through Christ: “Through him all things were made; without him nothing was made that has been” – or ever will be – “made” (John 1:2). Both the old creation and the new come into existence through Christ. We live in a historically unique period, the period of overlap between the old age and the new. The old creation is hanging on while the new creation is coming in.

What is true of this unique period is also true of us who have the Spirit of Christ: the old person we once were is hanging on at the same time the new person is emerging. The Christian lives in the overlap period between the old age and the new, and the overlap between old and new age lives in the Christian.

That can be frustrating and tiring. Becoming a new person, or as is more like it for Jesus’s followers, growing into the new person we already are, does not happen without our participation. God, remarkably enough, has given us an important role in the process of our own new creation. That role, limited as it is and completely dependent upon what God has already done, bestows a dignity upon us that we have not merited. But then, how could it be otherwise, since everything is of grace?

We cannot yet comprehend the new person we are becoming, any more than the infant can comprehend the mature adult she is becoming. The only way to understand is to become, and becoming seems such a slow process (though it will speed up enormously at the resurrection). Bonhoeffer says of the Christian: “…their true life is not yet made manifest, but hidden with Christ in God. Here they see no more than the reflection of what they shall be … They are still hidden from themselves, and their left hand knows not what their right hand does … But when Christ, who is their life, shall be manifested, then they too shall be manifested with him in glory.”[2]

In order to play our role in this new and (according to St. Paul) glorious creation, we must be connected to the massive power source that lies behind creation, a power source that is also a person. We must connect to Christ.

When we do so, he conducts power to us. We do not fully understand how, but it comes to us through the Holy Spirit. This power, unlike electrical or nuclear power, is animating by nature. It supplies the new creation’s life and vitality.

Paul writes about this new creation to the Ephesians, where he states that we “are God’s handiwork” (workmanship, “masterpiece” per Hoehner), “created in Christ Jesus to do good works…” Paul is here talking about God’s new creation, which, like his first creation, is accomplished “in Christ Jesus.”

The phrase translated as “to do good works” in the NIV is worth contemplation. In Greek, a more literal rendering might be “on” or “upon” (Gk., epi) “good works.” Protestant interpreters go out of their way to say that the good works do not make a person a new creation, but rather the person who is a new creation does the good works.

Nevertheless, our participation in the good works God has prepared may contribute to the completion of this new creation. Though we are already a part of the new creation by virtue of new birth/regeneration, we are not yet completed, as many New Testament passages demonstrate (Philippians 3:12; James 1:4; 1 John 2:5). God has given us the honor and privilege of participating in our own completion.

How? By, among other things, walking in the good works he has prepared for us to do. By recognizing them and doing them. We don’t do these good works in order to be completed but because we trust in God, yet in doing them, God’s work in us is advanced. But it must be remembered that it is God’s work, not ours. We are graciously allowed to participate in it, and our participation makes a real difference. But God is the one who prepared good works that fit us perfectly. He is the one who prepared us for those good works. He is the genius behind the new creation.

Finish, then, thy new creation;
Pure and spotless let us be;
Let us see thy great salvation
Perfectly restored in thee;
Changed from glory into glory
Till in Heav’n we take our place,
Till we cast our crowns before thee,
Lost in wonder, love, and praise!

(Charles Wesley, 1747)


[1] G. K. Chesterton, The Everlasting Man, part 2, chapter 3.

[2] From Dietrich Bonhoeffer’s sermon, “Risen with Christ” (Colossians 3:1–4).

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The Conversion of St. Paul (Acts 9)

In this sermon, we learn that God can use any circumstance in which we find ourselves – even ones we hate – to serve his purpose. We also learn that God can use us in any circumstance in which we find ourselves. The conversion of the Apostle Paul has much to teach us about God … and ourselves. It is profoundly encouraging.

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A Soul Divided: Worry Cuts Us in Pieces

In the Harry Potter novels, author J. K. Rowling has the dark wizard Lord Voldemort divide his soul into seven “pieces,” each instilled into a magical object known as a “horcrux”. Voldemort believes that by doing so he can escape death even if his body was killed. But unbeknownst to the dark wizard, his secret plan has been exposed, and the story’s heroes are systematically destroying each of the objects that preserve his soul.

It is as if Rowling was trying to illustrate Jesus’s warning, “Whoever wants to save his life (psyche, soul) will lose it…” (Matthew 16:25). In the stories, each horcrux of Voldemort’s is destroyed and the dark wizard finally loses what is left of his soul. But even before his death, Rowling lets her readers see how the man with the riven soul diminished himself and has been left ruined.

Is it possible that we might share Lord Voldemort’s ability to divide our souls? I think it is, and we can divide them many more times than seven, and we needn’t use magic to do it. (Rowling, by the way, has made it clear that she does not believe in magic.) When we divide our souls, there is simply less of us available in the moment.

How do we divide our souls? We do not need incantations or dark magic (at least, not as usually understood). All we need to do to divide our souls is worry.

Worry is also something that Jesus warned us about. The verb “to worry” appears 19 times in the New Testament, with 12 of those uses coming from Jesus himself, usually in the form of an instruction: “Do not worry.”

You might think, “Well, what did they have to worry about? I’m the one who is piling up a mountain of debt. I’m the one who hasn’t worked for eight weeks, and who knows when I will get called back? I’m the one who needs to think of something to say to my angry neighbor the next time he yells at our kids for going into his yard.”

When Jesus instructed his disciples not to worry, he was talking to people who had troubles just like you, and maybe even more pressing. He told people with real food insecurity not to worry about where they were going to get their next meal. He told people with only one full set of clothes not to worry about what they were going to wear. He told people who had been arrested because of their faith not to worry about what they were going to say when they stood before the court.

Jesus understood something about worry that we do not. He understood that worry divides your soul, leaving less of you available at any given moment. In his brilliant Sermon on the Mount, Jesus told his disciples. “…do not worry about your life, what you will eat or drink; or about your body, what you will wear” (Matthew 6:25). He goes on to say that even though other people are constantly occupied with (running after) these things, his disciples should exert their effort elsewhere: on seeking God’s kingdom and righteousness.

When Jesus says, “Do not worry,” the verb used is derived from a word that means “to divide.” A literal translation goes, “Do not worry your soul.” Worry cuts the soul in pieces. Fears over money take a slice, concern for mother-in-law’s opinion takes another, apprehension over a child’s health diminishes the soul even further. Without realizing it, we are losing our souls, not in the judgment to come but in uncertainties that are already here.

Jesus would save us from all this and make us whole. But that will require us to trust his Father, “throw our worries on him” (see 1 Peter 5:7 and Psalm 55:22), and pour our energy seeking into his kingdom and righteousness (Matthew 6:33). How to seek his kingdom and righteousness is a subject for another time. For now, it is enough to say that it is possible to so invest ourselves in God’s kingdom that our souls are restored (Psalm 23:3) and our worries – our or penchant for worrying – is overcome.

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Pentecost: What Does It Mean? (Acts 2)

For Christians, Pentecost is not a harvest festival of thanksgiving, but a celebration of one of salvation history’s principal events: the giving of the Holy Spirit. God’s plan always – from the very beginning – included this. If you stop with the birth, death and resurrection of Jesus you stop too soon. The coming of the Holy Spirit is an integral part of salvation.

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Can We Still Say, “Christ Is King”?

How could I not know this? Even people who do not belong to a church, people who have never publicly confessed Jesus as Lord, are hailing Christ as king. The ancient declaration “Cristus Rex” has been hijacked and turned it into an identity marker for political activists, a litmus test for conservatives, and a verbal goad for antagonizing non-Christians, especially Jews.

When people in my generation of Christ-followers learn that conservative millennials, Gen Xers, and Gen Zers are declaring “Christ is King,” they are delighted. Maybe the world is not falling apart, after all. Maybe the next generation is heading in the right direction.

Or maybe not.

Candace Owens, a professed Christan thirty-something with nearly 25 million followers on various social media platforms, has used the “Christ is King” declaration in high-profile settings. Weeks after Charlie Kirk, the founder of Turning Point USA, was assassinated, Ms. Owens claimed that she had a dream (a “prophetic vision”) in which Kirk told her he had been betrayed. She insists that the man authorities arrested was not the real assassin, implies that Israeli operatives were involved in Kirk’s murder, and has intimated that Turning Point members were involved. Following her comments, Kirk’s widow Erika began receiving death threats from people who hold her responsible for her husband’s murder.

Ms. Owens has frequently represented Jews in a negative light. She revived a one hundred-year-old murder mystery by claiming that Jewish businessman Leo Frank murdered 13-year-old Mary Phagan in Atlanta in 1925 as part of a bizarre Passover ritual, though serious researchers have long held that Mr. Frank, who was lynched, was wrongfully convicted.

Owens has referred to the Holocaust as “an ethnic cleansing [that] almost took place” and has denied that Nazis carried out medical experiments on concentration camp prisoners. What could motivate her to deny the extermination of millions of Jews when there exists mountains of evidence to the contrary, including eyewitness testimony and the Nazi’s own records and photographs?

Then there is 27-year-old Nick Fuentes, an influencer who has a following of well over a million people, the vast majority of whom are young men. Like Owens, Fuentes regularly declares “Christ is King.” Also, like Owens, he denies the Holocaust. He once used a silly and grotesque analogy to “prove” the mathematical impossibility of a Nazi extermination of 6 million Jews. Besides denying the Holocaust, Fuentes has offered profanity-laden praise to Adolph Hitler, calling the Nazi Fuhrer “cool.”

In 2024, during an America First livestream, Fuentes said, “Just like Hitler imprisoned Gypsies, Jews, communists — all of his political rivals — we have to do the same thing with women.  They go to the breeding gulags… Women get sent to the gulags first, obviously. Which women? All women. Every woman. Every woman and girl is sent to the gulags. We will determine who the good ones are after the fact.”

These are two examples, but many others could be given. For example, two young influencers, Andrew Tate and “Sneako” have adopted the “Christ is King” declaration even though they are Muslims. The MMA fighter-turned-podcaster Jake Shields says that he uses, “Christ is King” because “it makes Jews angry.” Shields does not think of “Christ is King” as a confession but as a cudgel for beating Jews.

The main problem with the declaration “Christ is King” is that the some of the people using it don’t believe it. They do not think of Christianity as a living faith in the living Lord Jesus but as an ideology in competition with other ideologies. When they say, “Christ is King,” they are not confessing allegiance to Jesus but declaring victory over their rivals.

Those who say, “Christ is King,” (Latin, Christus Rex) should remember that “Christus regnat a ligno”:“Christ reigns from the wood [the cross].” King Jesus did not bludgeon or berate his enemies (see 1 Peter 2:23-24). On the contrary, he took their sins on himself and died for their salvation.

“Christ is King” is a true, encouraging, and eminently biblical confession. (For more on this, click here.) But should I ever find myself in a politically-charged atmosphere where f-bomb-dropping agitators glorify aggression one minute and break into a chant of “Christ is King” the next, I will not join them.

There is, however, another biblical confession – this one taken verbatim from the Scriptures – that I will make: “Jesus is Lord” (Romans 10:9). Lord of heaven and earth, Lord of lords, and Lord of me. And I intend, with his help, to live like this is true.

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The Ascension: Christ Really Is King (Acts 1:1-11)

Jesus did not say, “You will be my salespeople,” but you will be my witnesses. Witnesses relate what they have seen, heard, or otherwise experienced. Jesus’s witnesses are people who tell what they have seen, heard, and experienced regarding Jesus.

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The Baptism of the Holy Spirit: What Is It About?

The beginning of the Book of Acts is filled with new things. While Luke wrote his first book (the Gospel) as a history of “all that Jesus began to do and to teach” during his thirty-three years on earth, the Book of Acts was Luke’s “new” volume, written to cover Jesus’s subsequent activity in the world.

In this new volume, Luke introduces a new apostle. Jesus had originally chosen twelve of them, in line with the number of the tribes of Israel. After Judas’s departure, Jesus chose a new apostle, Matthias, to take his place. (See Acts 1:24, noting the request, “Lord … show us which of these two you have chosen.”)

There is also a new source of power. After telling his disciples not to leave Jerusalem before the delivery of his Father’s promised gift (at which time they will be “baptized with the Holy Spirit”), Jesus talks about that power. This is verse 8: “But you will receive power when the Holy Spirit comes on you and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”

What did Jesus mean by telling his disciples that they would be “baptized with the Spirit?” Is baptism with the Spirit a second-tier benefit extended to certain Christians – the spiritual, strong in faith, committed ones – and not to the rest? Smart people disagree on the answer to that question, but I believe it should be “No.” The baptism with the Spirit is the Father’s gift to the entire church.

If someone asks, “Have you been baptized with the Holy Spirit?” I believe every genuine Christian can answer, “Yes.” For the Christian, the baptism with the Spirit happened when, believing on Christ, they confessed Jesus Lord (1 Corinthians 12:13). It is not something that happens subsequent to becoming Christ’s person, as if we were saved and only later baptized with the Spirit. It is not an experience reserved for the super-spiritual. If I have not been baptized with the Spirit, I have not been incorporated into the body of Christ, which is to say, I am not a Christian.

That is not to say that there are not wonderful experiences with the Spirit subsequent to becoming a Christian. There are. It is not to say that you should not “be filled with the Spirit”—you should; in fact, Paul commanded it. It is to say that those subsequent experiences, wonderful as they are, should not be confused with the baptism with the Spirit.

What does the baptism with the Spirit accomplish? Three things primarily. First, the baptism of the Spirit unites us to Christ. The Spirit is the vital connection between Christ and us, conveying his life to us and making us resurrectable (Romans 8:11). Without that connection, we are not his—not Christians (Romans 8:9).

Secondly, the baptism with the Spirit unites us to other believers. Though we are many members (1 Corinthians 12:12 -13), we constitute one body. We may have memberships elsewhere – the gym, Costco, AARP, or the UAW – but membership in the body of Christ is not like those. The Spirit does not make us members in an organization, but “members of one another” (Romans 12:5, literal translation). When people claim an experience of the Holy Spirit that separates them from or exalts them over other Christians, that is not the baptism of the Spirit. The Holy Spirit separates us from sin, from complacency, and from self-absorption, but not from one another.

Thirdly, as already mentioned, the baptism of the Spirit imparts power. How could it not, when it unites a person to the Creator of the universe? What can this power accomplish? Many things, perhaps, but one that Jesus specifies: It transforms men and women into Christ’s witnesses—people who see, hear, or otherwise experience the real Christ in their lives and are able to speak truthfully about what they have seen, heard, or experienced.

If someone objects that speakingdoes not require much power, they misunderstand the situation. We do not need this power to speak—the apostles could not help but speak about what they had seen and heard (Acts 4:20). We need this power in order to see, hear, and experience the risen Christ. In other words, we will not have anything to speak about – we will not experience the risen Christ – unless the Holy Spirit empowers us.

(You may take another view. Feel free to respectfully share it – with biblical support – in the comments section below!)

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Video: He Is Risen from the Dead and Is Going Ahead of You (Matthew 28:1-10)

We were able to recover the video of this sermon. The sermon lasts approximately 26 minutes. I hope the encouragement will last longer!

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