Slow Motion Football in West (by God) Virginia

When I was in college, I participated in Campus Crusade for Christ with a couple hundred other students. We used to do odd and silly things to gather a crowd and then talk to people about Jesus. We would do everything from crazy skits on the Sunnyside bar strip to air bands on the student union plaza. 

Above is a picture of our group playing slow motion football one day in front of Woodburn Hall on the main campus. I’m the guy in the white shirt on the right, across from Steve, one of the leaders of CCC. We decided to growl at each other every down. The well-padded guy in the back is Fred, one of my roommates. We had a glorious time that day, and a few people gave their hearts to Christ. As Henry Blackaby reminds us, “The harvest is not the crowd. The harvest is in the crowd.”

Back in those days, we survived on the music of Amy Grant, Michael W. Smith, Steven Curtis Chapman, Russ Taff, Twila Paris, Michael Card, Rich Mullins, Stryper, Petra, and many others. They were good times, and we had many adventures with our faithful God.

Even if we don’t act as silly and odd as we used to, we still love talking to people about Jesus. Feel free to contact me if you need prayer or would like to chat about the claims of Christ and why he is “out of this world” for everyone still in it.

Turning the Tables, Part 1: The Son of Man Came Eating & Drinking (Luke 7:28-35)

Fill in the blank: “The Son of Man came __________.” How would you respond? Teaching and preaching? Healing and forgiving? Loving and restoring? Dying and rising? All good answers, but Luke 7:34 says, “The Son of Man came eating and drinking.” In fact, a major feature of Luke’s Gospel is that Jesus is usually going to a meal, at a meal, or coming from a meal. If you love to eat, Luke is your Gospel.

But wait a minute. Does that sound like the lifestyle of a holy man to you? Does that sound like the behavior of a prophet? More feasting than fasting? More parties than protests? What kind of rabbi is this? The rap on Jesus was that he was “a drunkard and a glutton” (Luke 7:34). Now, Jesus was neither of those things—the Bible says he never sinned—but he did give his enemies enough ammunition to make the charge stick.

And they made the charge stick, not because he was eating and drinking per se, but because of the kinds of people he had at his table—those who were awfully low on the religious food chain. And there’s no indication such folks even had to “repent” before they could come and eat at Jesus’ table! The fact that they came at all—and ate and enjoyed his welcome—was apparently repentance enough for Jesus.

What’s going on here? It’s called grace. And grace is often a threat to the religious mind. Tim Chester has said, “In Luke’s Gospel Jesus got himself killed because of the way he ate.” That’s hardly an overstatement. Before Jesus ever picked up the cross, he picked up the fork. And when he did, he turned the tables—and everything changed!

In this series, we look at the major meals portrayed in Luke’s Gospel. We’re doing so because meals were central to the mission of Jesus; they embodied the very grace of God that he came to give. Significantly, the one person Jesus pictured tormented in Hades was a man who kept others from dining at his table (cf. Luke 16:19-31). 

Moreover, Paul’s great exposition of the doctrine of justification by faith in the letter to the Galatians is sparked by a meal—by Peter’s refusal to eat with Gentiles. For Paul, broken table fellowship was a denial of the gospel itself. Why? Because meals are such a central and powerful expression of the reconciling work Jesus came to do. 

In this first message of the series, we look at the meaning of meals and the potential of meals. Here’s what we discover:

  • Meals remind us that the God who feeds us is hospitable, generous, wise, and good. 
  • Meals remind us that we are not self-sufficient creatures but finite beings dependent upon the Creator.
  • Meals reveal to us the status of our own hearts—who are we willing or unwilling to have at our tables?
  • Meals enable us to be conduits of God’s grace to others—to listen, affirm, encourage, inspire, value, and support others.
  • Meals remind us of the ultimate meal to come—the Marriage Supper of the Lamb at the restoration of all things.

Until that eschatological meal, Jesus feeds his people with the bread and cup of Holy Communion—his body and blood. Consequently, at the center of the Christian life is a meal—with Jesus himself as the main course. To quote Tim Chester again: 

“Jesus didn’t run projects, establish ministries, create programs, or put on events. He ate meals. If you routinely share meals and you have a passion for Jesus, then you’ll be doing mission. It’s not that meals save people. People are saved through the gospel message. But meals will create natural opportunities to share that message in a context that resonates powerfully with what you’re saying.” 

So let’s ask the question: Who is at our table and why? Who might God want us to invite to our table to share and celebrate grace? Are there any biblical restrictions on who should be at our table? (Yes, but only a few. The holiest man from eternity ate with the unholiest people in history.) First John 2:6 says, “Whoever claims to live in him must walk as Jesus did.” Let’s update that statement in light of our theme: “Whoever claims to live in him must eat as Jesus ate.” Are you up for the challenge?

Contact This New Life directly for the sermon audio file.

The Christ Community, Part 13: The Church as a Golden Lampstand (Revelation 1:9-3:22)

If you were looking for a new church home, what would you be looking for? What would be the criteria by which you make your selection? Size? Location? Style of Worship? Average age of the parishioners? How about facilities? Or the ministry programs? Or the preaching?

There are probably as many answers to that question as there are believers. Different people look for different things when it comes to finding a church. And trying to satisfy everyone is an absolute impossibility. But have you ever wondered, “What does Jesus look for in a church?” After all, it’s his church, right? What are the criteria by which he makes an evaluation?

Revelation 2-3 tell us. In these chapters we catch a glimpse of seven report cards for seven first-century churches in Asia Minor. The criteria Jesus uses to evaluate them may be different from our own. Now, Jesus is not looking for a new church home, but he is looking for a home in his church. What is it that makes him feel like he belongs in a group of believers? This message takes a summary look at that question in the context of John’s experience of the risen, glorified Christ. 

John meets an awe-inspiring Jesus, functioning like a great high priest, actively tending to his lamps—filling his people with the oil of his Holy Spirit and trimming their wicks with his corrective word. He does these things so they can shine upon the nations with the hope of the gospel. The image tells us that the church is a company of believers vitally joined to Christ, giving light to the world. That’s a creative, apocalyptic way of saying much the same as we saw in the image of the church as the ambassadors of Christ.

Are we connected to the center stem of this lampstand—Jesus—by faith? Are we burning brightly for him? Are we allowing ourselves to be “trimmed” (i.e., sanctified) by the Lord? He who has an ear, let him hear what the Spirit says to the churches.

Contact This New Life directly for the sermon audio file.

The Christ Community, Part 12: The Church as the Ambassadors of Christ (2 Corinthians 5:9-6:2)

After winning the gold medal in the women’s tennis event at the 2012 Olympic Games in London, Serena Williams told a reporter, “I didn’t think it could be better than winning Wimbledon, but at Wimbledon, I was just playing for myself. The Olympic gold means more to me because I was playing for my country.” 

It’s an interesting observation. When you’re competing to bring honor only to yourself, the victory may be wide, but it’s not very deep. When you’re competing to bring honor to an entire country, however, the victory is both wide and deep. But why? It’s because—in a sense—you’re sharing the celebration with the people you represent. Your victory is their victory, too. The joy is wider, and the satisfaction is deeper.

Imagine the significance, then, of representing not just a nation but an entire kingdom. And not just any kingdom but the kingdom of God. In 1 Corinthians 5:20, Paul says: “We are…Christ’s ambassadors.” In other words, we’re sent by the risen King—Jesus Christ—and we are sent to operate on his behalf in a certain cultural setting. We’re royal citizens of heaven, but we’re also heaven’s ambassadors on earth in a certain time and a certain ZIP code. 

What are ambassadors? Ambassadors are government representatives commissioned to serve in a foreign country for the purpose of accurately communicating the position and policies of the government they represent so that the people to whom they speak will be brought into—and kept in a good relationship with—the government of the country they serve. When Paul writes, “We are Christ’s ambassadors,” he’s saying: The followers of Christ are the representatives of Christ in the worldThat is both an honor and a challenge. This sermon takes a brief look at both the marks and message of an ambassador.

When it comes to the marks, Paul indicates that ambassadors of Christ must display loyalty, authenticity, humility, and winsomeness. They must have confidence in the message God sends them with and truly value the people he has made. There’s a sense of urgency to the task, and they have to be willing to let God share his message through them.

When it comes to the message, ambassadors of Christ speak about God and his grace. They do this because the benefits of the gospel are astounding. Paul writes, “God made him [Jesus] who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Cor 5:21). Ambassadors also speak about God and his invitation. They do so because the consequences of rejecting the gospel are disastrous. Paul writes, “We implore you on Christ’s behalf: Be reconciled to God!” (2 Cor 5:20). To whom are you being an ambassador for Christ?

Contact This New Life directly for the sermon audio file.

Radiate, Part 7: Crossing Borders (Mark 7:24-37; Matthew 15:22-28)

Christians have never been called to be obnoxious or hostile in society. We’ve been called to be a people of hope, filled with a sweetness of spirit and a gentleness of demeanor (Phil 4:5). As it says in Titus 2:10: we are to “make the teachings of Christ our Savior attractive.” Or, to put it another way, the church of Jesus Christ was never meant to be a cranky little subculture, but a dynamic and joy-filled counterculture—one in which the surprising grace and spontaneous love of God is made known to our neighbors in real and tangible ways. Yes, we gather with like-minded believers to worship God and hear his truth, but then we leave our comfort zones and enter into the world of others to be a blessing to them. To do that means that we have to cross some borders—just like Jesus did. Many borders are geographical in nature, but others are racial, cultural, educational, or social. Crossing them can be difficult.

There’s no greater example of Jesus crossing borders than in Mark 7. It’s the only time the Gospels record for us that Jesus left the nation of Israel as an adult. (He was taken to Egypt as newborn to escape the sword of Herod.) In this passage, Jesus goes to the region of Tyre and Sidon, which is northwest of the Sea of Galilee. This is Gentile territory—outside the covenant land—and Jesus goes there on purpose. Still, it’s one of the strangest and most difficult texts in the New Testament. The parallel passage in Matthew 15:22-28 is even more bizarre. It’s the story of the Canaanite woman, whose daughter Jesus sets free from demonic oppression. But before he does so, he engages this woman in a conversation that surprises us. Not only does Jesus come across as cold, dismissive, gruff, and seemingly unconcerned, he likens the poor woman to a puppy! What’s going on here?

Jesus doesn’t usually act like this, and when he does, we want to know why. We almost feel the need to apologize for what he says. We don’t mind when Jesus is rude to the religious leaders of the first century, but when he seems indifferent to the plight of a desperate mother, believers get nervous. In fact, this is one of the stories that convinced the famous atheist Bertrand Russell that Jesus was not a kind and moral person like everyone thinks he is. Was Russell right? Quite the opposite. In the end, Jesus demonstrates that the grace of God cannot be contained within the borders of men. He wants to heal and cleanse all kinds of people so that they are whole and fit to be in God’s presence. But he has to expose prejudice before he can redeem it. And when he does, his border crossings give his followers a larger vision—a vision that assures us that Jesus is genuinely concerned about—and displays great sensitivity toward—those who need his touch. The lesson for believers today is clear: Jesus crossed all kinds of borders with his grace, and he wants his followers to do the same.

Contact This New Life directly for the sermon audio file.

Radiate, Part 6: Hospitality & Grace (Hebrews 13:1-14)

Genuine hospitality is one of the tools in our gospel neighboring toolbox. Unfortunately, when we hear the word “hospitality” today, we often think of Martha Stewart, the Cake Boss, or Better Homes & Garden. But those things are a distortion of what the New Testament means by hospitality. The command to show hospitality to strangers (Hebrews 13:2) literally means to show love to people who are different from us. Sadly in our culture, many people sit around mocking people who are different from them. But that is not to be the case with the followers of Christ. Quite the opposite.

Henri Nouwen once said, “There is a sacramental quality to true hospitality.” What is a sacrament? A sacrament is “common stuff” (e.g., the water of baptism, the bread and wine of Holy Communion, the oil of anointing, etc.)—common stuff that, when dedicated to Christ, becomes a vehicle of God’s grace and power to the receiver. So hospitality is common stuff. It’s not “entertaining with perfection.” It’s not a 7-course meal with five-star flourishes. We’re talking about simple soup and salad. Maybe peanut butter and jelly sandwiches. Or perhaps a cup of coffee while listening to someone else’s struggles and aspirations—providing hope and encouragement within an atmosphere of cordiality and respect. God works powerfully through conversations like that.

In other words, your gracious hospitality to others is a conduit of God’s grace and power to others. You want the grace of God to come to people who don’t know Christ? Then beat them over the head with the Bible, right? No! Practice authentic hospitality. You want the grace of God to come to people who are destroying the culture? Then get louder and more strident in the culture war, right? No! Try a little authentic hospitality. When we share a common table, we stop—at least for a time—contending against each other. We turn our attention toward rejuvenating our bodies. We lay aside our differences and join together in one of the most basic of human activities. And as we share some common food and drink, we discover the common humanity of the person across the table from us—a person likewise made in the image of God, not a political combatant or a theological sparring partner.

A sinner? Definitely.
A heretic? Possibly.
An unbeliever? Maybe.
An immoral person? Perhaps.

In other words, the kinds of people Jesus ate with! He was friend of tax collectors and sinners. That’s why they called him a drunkard and a glutton. But hospitality breeds friendship and understanding. And disagreements between friends are of an entirely different nature than disagreements between sworn enemies. In the end, hospitality seeks to turn strangers into guests, guests into friends, and friends into brothers and sisters. Hospitality welcomes people that the world excludes. So, let us practice hospitality!

Sermon Resources

Contact This New Life directly for the sermon audio file.

Radiate, Part 5: Turning the Tables (Luke 7:31-35)

Fill in the blank: “The Son of Man came _________.” How would you respond? Teaching and preaching? Healing and forgiving? Loving and restoring? Dying and rising? All good answers, but Luke 7:34 says, “The Son of Man came eating and drinking.” In fact, a major feature of Luke’s Gospel is that Jesus is usually going to a meal, at a meal, or coming from a meal. If you love to eat, Luke is your Gospel. But wait. Does that sound like a holy man to you? More feasting than fasting? More parties than protests? What kind of rabbi is this? The rap on Jesus was that he was “a drunkard and a glutton” (Luke 7:34). Now, Jesus was neither of those things—the Bible says he never sinned—but  he did give his enemies enough ammunition to make the charge stick. And they made it stick not because he was eating and drinking per se, but because of the kinds of people he had at his table—those who were low on the “religious food chain.”

Surprisingly, there’s no indication that such folks ever had to “repent” before they could come eat with Jesus. The fact that they came at all—and enjoyed his welcome—was apparently repentance enough for him. What’s going on here? It’s called grace. And grace is often a threat to the hyper-religious. Tim Chester has said, “In Luke’s Gospel Jesus got himself killed because of the way he ate.” That’s hardly an overstatement. Indeed, before Jesus ever picked up the cross, he picked up the fork. When he did, he turned the tables—and everything changed! Significantly, the one person Jesus pictured as being tormented in Hades was a man who kept others from dining at his table (cf. Luke 16:19-31). It’s a sobering thought. Moreover, Paul’s great exposition of the doctrine of justification by faith in the letter to the Galatians is sparked by a meal—by Peter’s refusal to eat with Gentiles. For Paul, broken table fellowship was a denial of the gospel itself. Why? Because meals are such a central and powerful expression of the reconciling work Jesus came to do. 

In this message, we take a look at the meaning of meals and the potential of meals. Here’s what we discover: Meals remind us that the God who feeds us is hospitable, generous, wise, and good. They demonstrate that we’re not self-sufficient beings but finite creatures dependent on the Creator. Meals also reveal to us the status of our own hearts—who are we willing or unwilling to have at our tables? This is the key issue. Are we trying to protect ourselves and our families from the kinds of people that Jesus wants us to reach? That is not true holiness. The holiest man from eternity ate with the unholiest people in history. Meals, then, enable us to be conduits of God’s common grace to others—to listen to, affirm, encourage, inspire, value, and support other people. They position us to be on mission—to ask questions, share insights, offer challenges, elevate vision, and offer the gospel.

Ultimately, meals remind us of the eschatological meal to come—the Marriage Supper of the Lamb at the restoration of all things. So mark it down: At the center of the Christian life is a meal—with Jesus himself as the main course. In light of these realities, ask yourself the question: Who is at my table and why? Who might God want me to invite to my table in order to share and celebrate grace? We read in 1 John 2:6, “Whoever claims to live in him must walk as Jesus did.” In light of our theme, we might well say, “Whoever claims to live in him must eat as Jesus ate.” Are you up for the challenge?

Sermon Resources

Contact This New Life directly for the sermon audio file.

Radiate, Part 4: The Man at the Well (John 4:1-42)

We’ve seen in this series that messaging the gospel without neighboring the gospel undercuts the credibility of the gospel. In the famous story of the woman at the well (John 4:1-42), Jesus does both—messaging and neighboring—and the results are eternally significant, both for this woman and for much of her hometown. By looking at Jesus—the man at the well—believers can learn what messaging the gospel and neighboring the gospel look like in action. For starters, Jesus overcomes a racial barrier, a gender barrier, and a moral barrier. He then taps into some of the deepest needs buried inside this woman’s soul.

James Huneker once said, “Life is like an onion. You peel off layer after layer only to discover in the end that there is nothing in it . . . except your own tears.” The Samaritan woman probably would have agreed with that sentiment. As Jesus peels back the layers of her life here in John 4, he exposes a heart that desperately needs him—a heart that’s been a fountain of tears for many years. She’s a loner and an outcast, but Jesus spends a significant amount of time with her. For once in her life, she feels valued. Even Jesus’ disciples are amazed by the encounter, which primes this woman to hear the good news. 

But Jesus does not present the gospel as a stale template or a set of canned talking points. He does so with fluidity, spontaneity, creativity, and respect. It’s personal and relational. It’s pointed yet engaging. He finds a way to tap into her real questions and deepest concerns. He also finds a way to turn the conversation to spiritual things for her benefit without ever watering down the truth. Through it all, the woman discovers that Jesus is much more than a mere man, and what he offers is much more than a new religion. By watching Jesus in action, believers today can discover that gospel neighboring and gospel messaging is a solid path to gospel embracing. 

Sermon Resources

Contact This New Life directly for the sermon audio file.

Radiate, Part 3: “Honor Everyone” (1 Peter 2:9-17)

When believers get serious about neighboring the gospel, we soon discover that not everyone shares our love of Christ and our practice of the Christian faith. We may even encounter civil authorities who seek to oppress us for it. That was certainly the case for much of the church in the 1st century, and it’s increasingly the case for believers around the world in the 21st century. That’s part of what makes this passage so radical. In 1 Peter 2:17, the followers of Christ are given a shocking (and world changing) command—to honor everyone. Peter writes, “Show proper respect to everyone.” In The Message paraphrase, Eugene Peterson puts it like this: “Treat everyone you meet with dignity.” 

That’s hard enough to do when relationships are good, but it’s especially difficult when people are unkind to us, or when they mock us, insult us, persecute us, or try to get us to violate our conscience. Yet that’s the lofty vision to which Christians are called. Moreover, we honor others even if they don’t honor us in return. We honor others by going beyond merely tolerating them. We honor others even if we disapprove of their values, beliefs, or lifestyle choices. We honor others by disagreeing with them “with gentleness and respect” (1 Pet 3:15). The Greek verb to honor here means, “to set a price on,” “to ascribe worth to.” It’s what store clerks do when they put price tags on merchandise. To honor people, then, is to treat them with value, significance, dignity, importance, or respect. “Honor” is not a word of emotion but a word or recognition. The point is that people matter because they’re made in the image of God. That’s where their value comes from.

For believers to do what Peter is calling us to do, we have to make a distinction between people and their deeds. Yes, everyone should be honored for their personhood, but respect for their deeds must be earned. The good news is that everyone can be honored because grace allows us to “unstick” people’s bad deeds from their essential personhood. In that sense, the cross of Christ was a heavenly “crowbar” inserted between us and our sin. Jesus—at great cost to himself—pried the two apart. If that weren’t enough, he took our sin and stuck it on himself. Then he took his own righteousness and stuck it onto us. That’s why Paul could write, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Cor 5:21). The problem with many believers is that we’re just too “sticky” when it comes to other people. Peter calls us to “unstick” them in our minds, speech, and manner of life.

Sermon Resources

Contact This New Life directly for the sermon audio file.

Radiate, Part 2: Gospel Neighboring (Luke 10:25-37)

Those who follow in the footsteps of Christ seek to align themselves with the mission of Christ. There are two wings on this bird, and both are necessary to fly well: (1) The followers of Christ will practice gospel messaging; and (2) the followers of Christ will practice gospel neighboring. The gospel, or course, is the good news announcement that a new emperor has ascended the throne—Jesus Christ, not Caesar Augustus (Luke 2:8-14; Phil 2:9-11). It’s the declaration of what God has freely done for his people in Christ (1 Cor 15:1-10a). In his death, burial, and resurrection, Jesus conquered sin and death, and those who believe in him now have their sins forgiven, and they receive a new life—not by righteous things they have done, but because of the finished work of Christ. In other words, salvation is by grace alone through faith alone in Christ alone, who is making all things new in the restoration of the entire cosmos. That’s the good news, and messaging that news is part of the believer’s mission.

But gospel neighboring is the other wing, and it is vitally important, too. In fact, messaging the gospel without neighboring the gospel undercuts the credibility of the gospel (Jas 2:14-17). It’s empty words and hollow bluster. We become resounding gongs and clanging symbols (1 Cor 13:1). Moreover, Jesus said that next to loving God, loving our neighbor is the greatest commandment we could keep (Matt 22:34-40). To “love” our neighbors does not necessarily mean having warm, fuzzy feelings toward them. To “love” our neighbors means to regard them as valuable and important. However wretched certain people may be—and we all have a certain amount of wretchedness in us—they are still made in the image of God. They therefore have intrinsic worth, value, significance, and dignity, whether they’re living up to their lofty status or not.

Gospel neighboring also means serving those around us, whether they believe the gospel or not (Matt 5:43-47). It’s easy to be kind to those who are like us, but Jesus doesn’t let us get away with finding loopholes in the command to love our neighbor. The story of the Good Samaritan (Luke 10:25-37) drives home the point. But how well do we actually know our neighbors? Mr. Rogers used to sing, “Who are the people in your neighborhood?” Do we even know? If so, how well do we know them? Gospel neighboring starts with getting to know the people who providentially surround us. But this challenge raises many questions. What if we don’t like our neighbors? What if our neighbors don’t like us? What if they’re loud, obnoxious, or annoying? What if they’re immoral, violent, or dangerous? What if I’m an introvert? What if I’m already insanely busy? We have many questions about how to do this well, and we’ll look at some of them over the course of this series. For now, we’re simply getting centered on our need to radiate the gospel.

Sermon Resources

Contact This New Life directly for the sermon audio file.

Radiate, Part 1: The Priority of One (Luke 19:1-10)

If you knew you had only two weeks to live, what would you do? Where would you go? How would you spend your time? With whom would you spend it? What would be the final experience you give yourself before exiting this life and entering the next? Most people (believers included) would spin out scenarios that focus on their own interests, desires, or pleasures. It’s a natural and understandable impulse. By the time Jesus encounters Zacchaeus in Luke 19, he has less than two weeks to live before dying on the cross, and he knows it. But what do we see him doing? We see him focusing his time on “the priority of one.” And the one that Jesus focuses on is the chief tax collector of Jericho! No one was more despised or vilified than the wealthy Zacchaeus. Matthew was a garden variety tax collector, but Zacchaeus was his boss. He cheated the cheaters! 

So, this famous story isn’t just about a mafia thug, it’s about a mafia don—the godfather of the first century. In fact, the rabbis in that day said, “A tax collector could never be saved. It would take a lifetime of lifetimes for him to repent of all his sins.” Jesus didn’t agree with them on that point, so he invited himself to Zacchaeus’ house, causing everybody to “mutter” (Luke 19:7). But it was an encounter that changed Zacchaeus’ life. Indeed, Zacchaeus received Jesus into his home, and somewhere during the visit, he received Jesus into his heart, too. The story is rich with insights about: (1) the gospel message (i.e., how the lost can be found); and (2) the gospel mission (i.e., how the found can impact the lost). It’s a story that teaches not only that God can save anybody, but also that God—and the godly—are on the lookout for the lost.

Quite significantly, in the previous chapter, a rich young ruler comes to Jesus, wanting to know what he must do to inherit eternal life. The man doesn’t like Jesus’ answer, so he goes away dejected. His wealth had become an idol to him, and Jesus tells him to smash his idol and follow him. The man won’t do it. So, Jesus declares as the man is walking away, “It’s easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Luke 18:25). But those who heard him say it asked, “Who then can be saved?” (Luke 18:26). Hear the panic in their question! The rich young ruler was a man of status and wealth, so he was assumed by most people to have been unusually blessed by God. If he can’t be saved, then who can be? The shocking truth is that Zacchaeus can be saved. In fact, Zacchaeus is the camel that Jesus got through the eye of the needle! “What is impossible with men is possible with God” (Luke 18:27). Listeners are therefore challenged at the beginning of this new year to pray:

Lord, lay some soul upon my heart,
And love that soul through me;
And may I bravely do my part
To win that soul for Thee.

Sermon Resources

Contact This New Life directly for the sermon audio file.