The Danger of Indifference
On the Third Sunday of Advent
Dr. Vince McLaughlin’s Teaching Manuscript:
Matthew 2:1-12
Excerpt from Homily Notes:
This is one of the most fascinating events associated with the Advent of The Christ. It was the direct fulfillment of one of the most prominent Messianic prophetic promises found in the Old Testament (Tanakh).
“And you, O Bethlehem in the land of Judah, are not least among the ruling cities of Judah, for a ruler will come from you who will be the shepherd for my people Israel.” (Matthew 2:6 from Micah 5:2 – possibly from Balaam’s prophecy in Numbers 24:2)
This event demonstrates that just because you have elevated knowledge (religious) and incredibly intelligent you can be incredibly clueless and indifferent in your perceptions and ability to connect the dots.
(click the link above to continue reading)
Advent through the Eyes of Elizabeth
On the First Sunday of Advent
Dr. Vince McLaughlin’s Teaching Manuscript:
Luke 1:24-25; 39-45; 59-66
Excerpt from Homily Notes:
God used unlikely people to prepare the way for the forerunner of the Savior! We know that both Elizabeth and Zechariah were holy people but somewhat unremarkable by world standards: "Both of them were righteous in the sight of God, observing all the Lord's commands and decrees blamelessly (Luke 1:6).”
The inability to bear a child is a common theme in the Bible. In ancient times, barrenness was considered a disgrace. But time and again, we see these barren women having great faith in God, and God rewards them with a child. Elizabeth was sad but never became bitter because of her barrenness... (click the link above to continue reading)
Many Are Invited but Few Are Chosen
On the Twentieth Sunday after Trinity
Dr. Vince McLaughlin’s Teaching Manuscript:
Matthew 22:1-14
Excerpt from Homily Notes:
God the Father has credited the righteousness of His Son Yeshua the Christ to our account, and He did this when He saved us. In grace, the holiness of Jesus Christ is ascribed to us. Christ “has become for us wisdom from God—that is, our righteousness, holiness and redemption” (1 Corinthians 1:30).
By having the righteousness of Christ imputed to us, we can be seen as sinless, as Yeshua is sinless. This is amazing grace! We are not righteous in ourselves; rather, we possess Christ’s righteousness applied to our account. It is not our perfection, but Christ’s that Father God sees when He brings us into fellowship with Himself. We are still sinners in practice, but the grace of God has declared us to have righteous standing before the law.
“I say to you, do not worry”
Homily given by Father Emmanuel Saidi on Fifteenth Sunday after Trinity
On the Fourteenth Sunday after Trinity
Sermon given on the fourteenth Sunday after Trinity by Father Dan Lees.
The Law in the Light of Grace
On the Thirteenth Sunday after Trinity
Dr. Vince McLaughlin’s Teaching Manuscript:
Galatians 3:16-19
Excerpt from Homily Notes:
St. Paul in this passage begins to unfold the ‘why’ of the Law in the light of God’s Amazing Grace.
Utilizing the example of Father Abraham being given the promise of Redemptive, Restorative, and Reconciliation Grace through his Seed Yeshua, he begins to outline the marvelous understandings of God’s Grace. Every aspect of St. Paul’s argument utilized in this passage has a firm foundation in Hebrew-Judean principles of the Law.
Before the way of redemptive faith in Christ was made available to us, we were placed under guard or tutorship by the Law. We were kept in protective custody, so to speak, until the way of faith was revealed.
Let me suggest another way to assist our understanding. The law was our guardian until Christ came; it protected us until we could be made right with God through faith in Christ and now that the way of redemptive faith has come, we no longer need the Law as our guardian.
(Continued: Click link in this post for the rest of the notes!)
Notes from Bishop Vince about the Thirteenth Sunday After Trinity:
The Collect Reading for today is:
ALMIGHTY and merciful God, of whose only gift it cometh that thy faithful people do unto thee true and laudable service; Grant, we beseech thee, that we may so faithfully serve thee in this life, that we fail not finally to attain thy heavenly promises; through the merits of Jesus Christ our Lord. Amen.
The Epistle Reading is taken from Galatians iii. 16.
TO Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
The Gospel of St. Luke 10:23 ff:
BLESSED are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
True Faith Persists!
On the Second Sunday of Lent
Dr. Vince McLaughlin’s Teaching Manuscript:
Matthew 15:21-28
In this event in the ministry life of Yeshua, we see an illustration that true faith persists guided by humility and truth in the example of the Canaanite mother. In our study today we will address the issues and interaction of believing, of having faith, and of placing trust in something or placing one’s belief in an object.
Father Abraham provides us an excellent illustration of “Abraham believed God and it was counted unto him as righteousness – right relationship with God.” (Genesis 15:6; Romans 4:3; Hebrews 11:8).
Some background information is absolutely necessary in order to fully understand the significance of this event. There is a pagan god of healing (Eshmun) temple approximately 3 miles from where this event occurred. It appears the woman had heard of Yeshua and goes to Him instead.
Also of significance is the Canaanite women’s personal address to Yeshua is quite informative. The term “Lord” is probably just an expression of great respect, although she does further demonstrate a greater knowledge of Jewish thought referring to Him as Son of David.
The context of our passage is that Yeshua found incredible faith in a Gentile woman in the midst of the Pharisees’ incessant spiritual unbelief and whining. Devout religious Jews would not have considered entering a Gentile’s home, because they deemed such an act to be ceremonially defiling. Jews avoided Gentile territory out of prejudice and fear. Yeshua’s journey into Gentile territory took place immediately after the debate with the Jerusalem Jewish religious leaders. St. Matthew’s account follows a chronological order in these later chapters. Yeshua wanted to send two clear messages by this sequence of events.
First, He was backing up His challenge to the popular misconception regarding ceremonial cleanness and defilement (15:10–20). In 15:21–39, Yeshua would demonstrate that it was the inner character (a heart of faith) that determined acceptability before God, not a person’s nationality (an outward trait). A Gentile woman and thousands of other Gentiles (15:21–31) would express greater faith in Yeshua than the Jews (please refer to the centurion in 8:5–13). And the Heavenly Father would manifest His acceptance of their hearts by performing the healings and the miraculous feeding of the four thousand comprised of Gentiles (15:32–39).
Second, Yeshua was demonstrating His frustration with disbelieving Israel (11:16–24; 13:10–17; 15:7–9). Textually, it appears that Yeshua decided that the “washing” controversy of 15:1–20 was to be the “last straw.” He was not abandoning Israel entirely, for there would continue to be a faithful remnant, but He demonstrated to Israel that their faith was inadequate.
Their faithlessness was accented when compared to ignorant Gentiles, who did not have the privileged revelation of the Almighty God’s mind and heart through the Holy Scriptures. Yeshua stopped treating Israel with “favored nation status.” But because of the Almighty God’s promise to Father Abraham, Israel would always play a special role in His plan.
In 15:21, the place which Yeshua departed from was probably Gennesaret, on the northwest shore of the Sea of Galilee (14:34). This was probably the location of the “washing” debate (15:1–20). From Gennesaret it would have been a forty-mile journey northwest to Tyre on the Mediterranean coast, and another twenty miles or so farther north along the coast to Sidon. How long Yeshua was there and where exactly He went in the region of Tyre and Sidon is not stated in the text. The two cities, the epitome of Gentile “uncleanness,” showed just how far into non-Jewish territory Yeshua was willing to go to find such persistent faith. Yeshua shook the dust of Israel off His feet as He reached out to the Gentiles.
In 15:22, it is important to note that of all the Gentile nationalities, those of Canaanite descent would have been among the most abhorred by the Jews. The Canaanites were one of the idolatrous nations Israel was instructed to exterminate when they entered the Promised Land (Deut. 7:1–2). In fact, this particular group was so prominent in Palestine that the entire area was frequently called “the land of Canaan” (Gen. 12:5; Lev. 18:3). When the Canaanite woman heard of Yeshua’s arrival, she came to Him— she pursued Yeshua in her desperation.
The Canaanite woman’s cry was virtually identical to that of the two pairs of blind men in 9:27 and 20:30–31: “Son of David, have mercy on us!” St. Matthew’s imagery in these three passages is unmistakable. In all three places, people who were perceived by others to be blind (figuratively blind in the case of this woman, because she, a Gentile, supposedly could not have known the Almighty God’s revealed Holy Scriptures)—these people were the ones who “saw” Yeshua clearly enough to proclaim His messianic title, “Son of David.” In contrast, those who had the capacity to see physically with healthy eyes and spiritually through greater knowledge of the Holy Scriptures were the ones who refused to acknowledge the identity of Yeshua as The Christ (Messiah).
In 15:23–24, we see that Yeshua ignored the woman, walking along the road without answering a single word. Although the disciples noticed. Was Yeshua deliberately letting the woman’s persistence sink in? She persisted so loudly that the disciples became somewhat annoyed. They repeatedly urged Yeshua to send her away, for she keeps crying out after us. The woman was following Yeshua and His disciples along the road causing a wee bit of an uncomfortable stir.
Yeshua finally stopped and gave a reason why He should not honor her request. The lost sheep of Israel was exactly the same phrase Yeshua used in 10:6, instructing the Twelve to go only to the Jews.
Two thousand years earlier, the Almighty God had made a promise to His friend Abraham, as well as to Abraham’s son Isaac, and then Abraham’s grandson Israel (Gen. 28:13–15; 32:28). Now He had come down in human form to keep His promise. But He had made no such promise to the descendants of Canaan, or anyone else outside of Israel (yet He had promised blessing on all nations through Israel, Gen. 12:3; 28:14). On this basis, Yeshua could say He was sent by the Father to Israel only.
The disciples were aware of these covenant implications for the children of Israel. But it appeared that Yeshua was going overboard to emphasize the contrast between this ignorant foreign woman’s faith and lack of faith on the part of the arrogant religious teachers of Israel. They had the covenants and they should have known better. We can almost see Yeshua asking the disciples, “Can you see this woman? Do you understand?”
In 15:25, the woman came close to Yeshua and knelt before Him. Please note that the verb used here for knelt (Greek – proskyneō; Hebrew/Aramaic – barakh shachah) is the common word that means “to worship” (15:9) in both Greek and Aramaic.
In this vivid account, there is probably an emphasis on the literal meaning of the word, “to bow down,” but there is also a deliberate contrast between this woman’s genuine, heart-felt response to Yeshua and Israel’s false, superficial “worship” in 15:9. This woman knew she needed a Savior, but Israel thought they were doing fine on their own.
This is true worship in its most basic form—to cast ourselves on the Almighty God in helplessness, acknowledging the Lord’s power, love, and wisdom as our only source of help. Selah!
In 15:26, in that day, dogs as pets were far less common than today. Most dogs were wild, filthy, dangerous animals that roamed the streets. Jews commonly referred to Gentiles as “dogs” meaning “unclean, wild dogs.” This single word explained the Jews’ attitude toward Gentiles.
Yeshua referred to house dogs (kynarion), alluding to the election of the Jews over the Gentiles, but in a much less derogatory manner suggesting a more affectionate term for domestic pets.
Yeshua was not denying the dogs their keep; He was saying it was not right for the children’s portion to go to the dogs. While the Lord had demonstrated that He valued and loved the Gentiles, He was seeking to drive home to the disciples that He was shifting away from Israel as the national carrier of faith in the age between His two advents.
The promise to Abraham and Israel to bless all nations through them certainly affected the Gentiles, but it was not a promise to the Gentiles. This would change under the new covenant, in which there would no longer be a distinction between Jew and Gentile (1 Cor. 12:13; Eph. 2:11–3:6). God’s covenant blessings would be equally available to both.
The Gentiles had now been grafted into God’s covenant with Israel (Rom. 11), but even this picture assumed some kind of priority for the Jews. The promise of the King’s reign from the throne of David (Rom. 11:29) had not been revoked. Yeshua had come to bring believers of all nations into one kingdom and one church, but He had come first to keep His promise to Abraham, Isaac, and Jacob (Rom. 1:16).
In 15:27, St. Matthew began to show his readers the contrast between Yeshua’s statement and the woman’s response. Yes, Lord, she began, humbly acknowledging her place in the household of faith. Then, with surprising wisdom, she continued, but even the dogs eat the crumbs that fall from their master’s table. She worded her response not as a contradiction of what Yeshua had just said but as an extension of the argument Yeshua had presented. She seemed to grasp more of the reality of the moment than the disciples did.
Moreover, she displayed mature humility by continuing to refer to herself and other Gentiles as dogs and to Israel as their masters. At the same time, she called on the compassion of the Almighty God, who promised blessings on all nations through Israel’s Messiah.
In 15:28, Yeshua having seen ample proof of this dear woman’s heart of faith, and having “rubbed it in” for the disciples, Yeshua broke His feigned “resistance” with this enthusiastic response: “Woman, you have great faith and it is in the right object of faith - ME!” Clearly, He was deeply touched by such mature and persistent faith in this Gentile/Canaanite woman.
There was no longer any reason to test the woman’s faith, so Yeshua assured her that her deepest desire had been granted. Just as with the centurion’s servant (8:13), Yeshua performed a long-distance healing. Matthew records that the woman’s daughter was healed that very hour. The woman of faith left believing and trusting in the object of her faith – Yeshua the Messiah.
Key observations:
Yeshua was not trying to destroy the woman’s faith but to develop it.
Yeshua initial silence was an encouragement to continue seeking and asking.
It was this faith that Yeshua acknowledged, and immediately He healed her daughter. It is worth noting that both of the persons in the Gospel of Matthew who had “great faith” were Gentiles: this Canaanite woman and the Roman centurion (Matt. 8:5–13). In both cases, Yeshua healed the one in need from a distance. Spiritually speaking, the Gentiles were “afar off” until Calvary, when Yeshua the Christ died for both Jews and Gentiles and made reconciliation possible (Eph. 2:11ff).
In conclusion, let me suggest four practical learnings from this desperate mother:
Be Humble. The Canaanite woman remained humble and respectfully persistent even when she was rejected. She didn’t become defensive. She remained trustful even when the initial answer was no. She continued to worship because she realized who Yeshua was even though she was outside of Israel.
Be Bold in Faith. She continued to ask for what she needed even after she was rejected. She knew she needed help desperately and she believed and trusted that Yeshua could help her, so she persisted. She was desperate for help, so she asked until she received an answer.
Don’t Judge by Exteriors. Yeshua does not judge people by their nationality, race, or religious criteria. At the beginning of the conversation with this woman, He was simply sticking to His main purpose in mission. He wasn’t judging her for being a Gentile. Unfortunately, we have a natural tendency to judge by exteriors, which we need to fight daily. Man looks at the outer appearance; the Almighty God looks at the heart. We should too.
Faith Should Be Applauded. When Yeshua saw this woman’s great faith, He lauded her and granted her request. We need to have and show faith even when we are far out of our comfort zones. Persistent faith is a quality that Yeshua spoke highly of during His earthly ministry. He always spoke up when He witnessed great faith. He even told some that their faith had healed them. Now faith is confidence in what we hope for and assurance about what we do not see (Hebrews 11:1). Faith is powerful and without it, it is impossible to please God. Faith looks to the Almighty God as the center of all things.
Parable of the Sower (Parable of the Four Soils)
On Sexagesima
Luke 8:4-15
This Sunday we will be celebrating Sexagesima (sex·a·ges·i·ma) or the Second Sunday before Lent. The designated Collect is:
O LORD God, who seest that we put not our trust in any thing that we do; Mercifully grant that by Thy power we may be defended against all adversity; through Jesus Christ our Lord. Amen.
The Epistle Reading is taken from 2 Corinthians 11:19-31. This passage contains the self-defense of the Apostle Paul in response to the opposition and the claims of the false apostles that were infiltrating the Church at Corinth. He gives his reasons why he feels compelled to act like a fool boasting of his Jewish pedigree and his visions rather than only in the Lord. He provides the specifics of the various sufferings he endured as an authentic apostle and for the sake of the Gospel of the Lord Jesus Christ.
The Gospel Reading is taken from Luke 8:4-15 that contains the Parable of the Sower. The teaching sermon for this Sunday is entitled the same and is attached to this email for your reading. Copies will also be available at the parish.
The Parable of the Sower is also known as the Parable of the Four Soils. The parable is found in all of the synoptic gospels (Matthew 13:3-23, Mark 4:2-0, Luke 8:4-15). After Yeshua presents the Parable to the crowed, He then interprets its meaning privately to the disciples.
The Parable of the Sower concerns a sower who scatters seed, which falls on four different types of ground. The hard ground “by the way side” prevents the seed from taking root and germinate. The stony ground provides just enough soil for the seeds to germinate and begin to grow, but because there is “no deepness of soil,” the plants do not take root and are soon withered in the sun. The thorny ground allows the seed to grow, but the competing thorns choke the life out of the beneficial plants. The good ground receives the seed and produces much fruit.
Come and join us on Sunday as we explore the interpretative significance of this parable to our current culture. A wee sermon teaser – “A person’s reception to the Truth of God’s Holy Word is determined by the condition of the soil of their heart.”
Seeing the Light through the Eyes of Simeon
On the First Sunday of Christmas
Luke 2:21-35
We continue our series of the various biblical characters that were looking for The Light preemptively and now we focus on those who saw The Light in responsive recognition. A response to the Presence of God in the person of Yeshua must be made! We can reject the Presence of God or respond in praise & worship…
The Advent of the Lamb of God
On the Fourth Sunday of Advent
John 1:19-37
“There are only two places where the powerful and great in this world lose their courage, tremble in the depths of their souls, and become truly afraid. These are the manger and the cross of Jesus Christ. No priest, no theologian stood at the cradle of Bethlehem. And yet, all Christian theology finds its beginnings in the miracle of miracles, that God became human.”
As we look at the “Lamb” of Advent, we must deal with the all-important “why” of Advent. In order to do that we must enter into the mind of God to really understand the causative etiology of Advent. Why was it necessary to have an Advent for the entrance into this universe of The Lamb of God?
In order to answer that question we must look at John 1:29 for within that one verse is the revelation and proclamation of the gospel! Imagine the scene as Yeshua approached the area of Bethany and John the Baptist spotted Him in the distance.
John exclaims, “Behold the Lamb of God, who takes away the sin of the world!” The first biblical mention of the Lamb appears in Genesis 22 when Abraham went to the altar to offer his son Isaac. Leviticus 14 talks about lambs as a guilt offering. The Apostle John came back to it in Revelation as a triumphal title for the conquering Lord…