48 sermon' topics for church growth

The tragedy of misunderstanding the nature of God's love or the greatest mistake of man.

Some things are known and popular in the world because they reflect a clear concept of Divine love and the ability to accept or reject it. The movie "The Matrix" reflects the idea of free choice with two pills. You do not simply take or do not take a pill, this is not a clear choice: maybe you thought about it or you were "persuaded" or persuaded to make some choice. No, two pills say that you consciously made some choice and are a participant in one or another scenario of your life, and you took a direct part in this choice.

What could be the tragedy of not understanding the nature of God's love? In that, having a correct understanding of the nature of this love, we can build a correct and eternal relationship with the Lord and Savior Jesus Christ. Without a correct understanding, this relationship can be destroyed by the person himself. Let's see how the concept of the right choice is reflected in one of the most famous parables of Jesus Christ – in the parable of the prodigal son.

1 Then all the publicans and sinners came to Him to listen to Him.

2 But the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.

3 But he spoke this parable to them:

4 Which of you, having a hundred sheep, if he lose one of them, does not leave the ninety-nine in the wilderness and go after that which is lost until he finds it?

5 And when he has found it, he will lay it on his shoulders with joy.

6 And when he comes home, he calls his friends and neighbors together and says to them, “Rejoice with me, for I have found my sheep that was lost.”

7 I tell you that in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

8 Or what woman, having ten pieces of silver, if she lose one piece of silver, does not light a candle, and sweep the house, and search diligently until she finds it?

9 And when she has found it, she calls her friends and neighbors together and says, “Rejoice with me, for I have found the coin that I lost.”

10 So I tell you, there is joy in the presence of the angels of God over one sinner who repents.

11 He also said, “A certain man had two sons;

12 And the younger of them said to his father, Father, give me the portion of the estate that falleth to me. And the father divided the estate between them.

13 And not many days after, the younger son gathered all together, and went into a far country, and there squandered his substance in dissolute living.

14 Now when he had spent all, a great famine arose in that land, and he began to be in need;

15 And he went and joined himself to one of the inhabitants of that country, and he sent him into his fields to feed swine;

16 And he would have fain filled his belly with the husks that the swine ate, but no one gave him any.

17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!

18 I will arise and go to my father and say to him, “Father, I have sinned against heaven and before you.”

19 And I am no longer worthy to be called your son; make me as one of your hired servants.

20 He arose and went to his father. And when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.

21 And the son said unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son.

22 And the father said unto his servants, Bring forth the best robe, and put it upon him, and put a ring upon his hand, and shoes upon his feet:

23 And bring the fatted calf, and kill it; and let us eat and be merry.

24 For this my son was dead, and is alive again; he was lost, and is found. And they began to rejoice.

25 Now his eldest son was in the field; and as he returned, when he drew nigh to the house, he heard singing and rejoicing;

26 And he called one of the servants and asked, What is this?

27 He said to him, “Your brother is come, and your father has killed the fatted calf, because he has received him safe and sound.”

28 He became angry and would not go in. But his father came out and called him.

29 But he answered and said to his father, “Behold, these many years I have served you, and have never transgressed your commandment, yet you have never given me even a kid of the goats, that I might rejoice with my friends;

30 And when this son of yours came, who had squandered his substance with harlots, you killed the fatted calf for him.

31 And he said unto him, My son, thou art ever with me, and all that I have is thine.

32 But it was necessary for us to rejoice and be glad, because this brother of yours was dead and is alive again; he was lost and is found.

(Luke 15:1-32)

The main idea of these parables is not revealed to us at once. Jesus leads us to the main idea, illuminating our consciousness with two other, "small" parables, speaking about the value of repentance for God and the importance of continuing the relay of salvation, brought to us and passing it on to other people.

The first two parables speak of the importance and value of repentance for God, and He passionately desires it and rejoices when a person realizes his corruption and sinfulness and wants to return to his father's house. This is valuable and important for God and for man.

This chapter can be divided into the following stages of understanding this parable:

• Publicans and sinners approached Jesus to listen to Him

• Jesus tells the parables of the lost coin, the lost sheep, and the prodigal son

• The son decided to return to his father – he got up and went

• The eldest son was in the field and when he returned he heard singing and jubilation

• When I found out the reason, I didn’t want to go in and stayed outside

You can get closer to God and learn something about yourself and your life. And you need to do something with this information, it is not given just like that, it is given for a certain choice – I admit that this is about me, I decide to change and continue to move towards God, towards communication with Him, continuing to change, or I refuse to accept this information and apply it, and I will inevitably move away from God.

It is important for me today to understand the vector of my movement – am I moving closer to Him, or away from Him?

Possible counterarguments against accepting God's love, revealed to man through the birth, life, death and resurrection of the Lord Jesus Christ:

1. Some may argue that the concept of sacrifice and atonement through Jesus Christ is outdated and no longer relevant in the modern world.

2. Others may question the veracity of the story of Jesus Christ and his sacrifice, considering it a myth or fiction rather than historical fact.

3. Some may have difficulty accepting the idea of a loving God who requires sacrifice to forgive sins, seeing it as contradictory or unfair.

4. Skeptics may argue that the suffering and death of Jesus Christ does not prove the existence of a loving God, but rather raises questions about the nature of suffering and the problem of evil in the world.

5. Some may reject the idea of God demanding obedience and loyalty in exchange for love, seeing it as coercive or manipulative.

6. Critics may argue that the concept of God's love as revealed in Jesus Christ is exclusive and exclusionary, failing to take into account the diversity of beliefs and experiences in the world.

7. Others may simply not believe in the existence of a supernatural being or higher power, and then have a hard time accepting the idea of God's love as revealed in Jesus Christ.

Let us consider the historical, geographical and cultural aspects of this passage, so that we can better understand the information embedded and sent to us in the biblical text, so that in today's difficult situation we can decipher it, correctly understand it and apply it in our lives.

First main section

History. Historical and cultural analysis.

Let's explore the history of the writing of the book of the Gospel of Luke.

The Gospel of Luke does not name its author. However, Luke 1:1–4 and Acts 1:1–3 clearly indicate that the same author wrote both books, addressing them to “the most honorable Theophilus,” perhaps a Roman official. According to early Church tradition, these two books were written by Luke, a physician and close associate of the apostle Paul (Colossians 4:14; 2 Timothy 4:11). This makes Luke the only pagan known to have written a book of Scripture.

The Gospel is addressed to people with Greco-Roman thinking, based on a global culture.

The Gospel of Luke was most likely written between 58 and 65 AD.

As with the other two synoptic Gospels, Matthew and Mark, the purpose of this book is to reveal the Lord Jesus Christ and all that He “began to do and teach…from the beginning until the day He…was taken up into heaven” (Acts 1:1–2). Luke’s Gospel is unique in that it is a “continuous account” (Luke 1:3), in keeping with Luke’s medical mindset – often revealing details that are omitted in the other Gospels. Luke’s account of the life of the Great Physician highlights His ministry and dedication to Gentiles, Samaritans, women, children, tax collectors, sinners, and others considered outcasts in Israel.

Luke 15 contains several historical moments that are significant for Christian theology. The chapter begins with Jesus being criticized by religious leaders for eating with tax collectors and sinners. In response, Jesus tells three parables: the parable of the lost sheep, the parable of the lost coin, and the parable of the prodigal son. These parables emphasize the importance of repentance and God's love and forgiveness for those who have lost their way. The chapter also tells how Jesus reached out to those who were social outcasts and His teachings on redemption and mercy.

Although there are no explicit geographical points in Luke 15, the parables Jesus tells in this chapter have significant relevance to the geographical and cultural context of the time. The parables of the lost sheep, the lost coin, and the prodigal son all resonate with the agricultural and social landscape of the region.

The parable of the lost sheep, in particular, would have resonated deeply with the people of Judea and Galilee, where herding sheep was a common occupation. The image of a shepherd leaving ninety-nine sheep to search for the one that had strayed would have appealed to those familiar with the rugged terrain and open pastures of that region.

Likewise, the parable of the lost coin would have had geographical and cultural significance. In a society where women often wore headdresses adorned with coins as a sign of wealth, the idea of a woman diligently searching for a lost coin would have been relatable to viewers.

The parable of the prodigal son also has geographical and cultural implications. The setting of the parable, featuring a wealthy landowner and his holdings, reflects the agrarian society of first-century Palestine. Themes of inheritance, family relationships, and the agricultural abundance of the land would have resonated with the experiences and environment of the audience.

To understand the geographic context of Luke 15, it is important to consider the cultural and social context in which these parables were spoken. They were designed to connect with the daily lives and experiences of the people who inhabited the region, and they continue to resonate with readers today.

Luke 15 contains several cultural moments that provide valuable insight into the religious and social context of the time. These moments reflect the teachings of Jesus Christ and shed light on the values and customs of the society in which he lived.

One of the cultural moments in this chapter is the parable of the lost sheep. In this story, Jesus tells of a shepherd who leaves his flock of 99 sheep to find one that has gone astray. This parable reflects the pastoral and agricultural lifestyle of the people of Jesus' time, where shepherding was a common occupation. It also illustrates the importance of each person in the eyes of God and the concept of finding the lost and bringing them back into the fold.

Another cultural point in this chapter is the parable of the lost coin. In this story, Jesus tells of a woman who diligently searches for a lost coin in her house and rejoices when she finds it. This parable demonstrates the value of a human soul in the eyes of God, as well as His joy and triumph that accompany the repentance of a sinner and the finding of a lost soul.

The parable of the prodigal son is perhaps the most famous cultural moment in Luke 15. The story depicts the dynamics of family relationships in the first-century Jewish environment, as well as the concepts of repentance, forgiveness, and restoration. It highlights the cultural significance of inheritance and the shame associated with a son squandering his wealth, as well as the profound love and mercy of a father welcoming his son home.

These cultural moments in Luke 15 give readers a deeper understanding of the context in which Jesus lived and ministered. They provide valuable lessons about compassion, forgiveness, and God’s all-encompassing love, while also shedding light on the cultural norms and values of the time. The teachings and parables contained in this chapter continue to resonate with believers and scholars alike, offering timeless wisdom and insight into the human experience.

Let's consider the literary context of our passage.

Thus, we should define the genre of the Gospel of the Infancy of Luke as a sacred-historical narrative with elements of the genre of ancient biography, Jewish midrash and Jewish (Judeo-Christian) apocalypse.