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In Luke 5:1-11, Jesus turns an amazing catch of fish (the miracle) into a parable about catching people for the kingdom (the universal lesson that applies to everyone). In other words, Jesus was not merely teaching the word of God as he sat in Peter's boat (5:1,3), he was demonstrating something by his actions and with his words. He showed how he means for his followers to catch people for the kingdom of God. This is what fishing for people entails:

1. Teach the word of God (Luke 5:1, 3)
2. Obey Jesus (Luke 5:4-5; Matthew 28:19-20)
3. Humble yourself (Luke 5:5, 8)
4. Leave the Results to God (Luke 5:6-7)

Here we see two pairs of brothers, four sunburnt fisherman with calloused hands longing for true spirituality who were washing their nets after a long night of failure. They weren’t there for the sermon on the beach, but Jesus caught them to be fishers of people.

Who is Jesus? That is what Luke is answering for us, and that is the most important question you will ever grapple with. In Luke 4:31-44, Jesus reveals himself as the Son of God who has authority in three domains:

1. Teaching (vv. 31-32, 42-44)
2. Demons (vv. 33-37, 40)
3. Sickness (vv. 38-39, 41)

Jesus has authority in every single realm both seen and unseen, physical and spiritual. “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:38-39).

In his first sermon (Luke 4:14-30) at the synagogue in Nazareth, Jesus claimed to be the Servant of Yahweh described in Isaiah 61:1-2. Initially, the people spoke well of him. However, when Jesus illustrated his ministry and who the Messiah came to deliver, the people were murderously furious. Why? Jesus referenced two Gentiles (the widow of Zarephath and Naaman). Jesus made it clear that the kingdom of God has no ethnic, gender, political, or economical boundaries. In the end, there is only one boundary/distinction that matters: those who accept Jesus and those who reject Him. Jesus’ teaching revealed that he came for those who are spiritually poor, like the widow of Zarephath and Naaman. “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted” (Matthew 5:3-4).

In Luke 3 we learn how the prophet John prepares the way for God's Messiah. John's ministry is embedded in world history (vss. 1-3) and biblical promise (vss. 4-6). He calls people to repentance with water baptism being a sign of that repentance. He also gives a stern warning (vss. 7-9, 17). John is not after cheap success with a bunch of false converts whose hearts have not repented and truly turned to God. And then we found some surprising encouragement and good news in the genealogy that concludes Luke 3.

Luke 1:29-56 focuses on two women, cousins who are both unexpectedly and miraculously pregnant, and who both anticipate God’s work with praise. This section contains two parts: (1) the meeting between Mary and Elizabeth, where Elizabeth confesses this about Mary’s baby — “my Lord,” and (2) Mary’s hymn (the Magnificat) where Mary magnifies God by confessing — “God my Savior.” As God works in our generation, and as we look forward to Christ's second advent, let us also anticipate His work with praise.

The first section of Luke covers two miraculous pregnancies, and contrasts two different responses to God’s words. First, God miraculously opens the womb of an old woman named Elizabeth, but the focus is on Zechariah’s response of doubt. Second, God miraculously opens the womb of a virgin girl named Mary with a focus on her response of faith.

1. Zechariah (1:5-25): We may disbelieve God’s plan because we don’t understand it. Zechariah was a righteous man, a priest at the temple in Jerusalem, performing a religious duty, and elderly. Zechariah “did not believe” (1:20).

2. Mary (1:26-38): We may believe God’s plan because we trust God’s character. Mary was a young lady, held no religious title, was in a rural northern town, and seemed insignificant. Mary said, “let it be to me according to your word” (1:38).

One of the most important questions you can ask about anything, especially a faith claim, is whether it’s true or not. One of the purposes for Luke providing “an orderly account” is that we “may have certainty concerning the things” we “have been taught” (Luke 1:3-4).

The theme of Luke is: The joyful news that God’s anticipated Messiah-King has come to seek and save sinners, and this salvation is available to all who respond in faith, whatever their past life, social status, or ethnicity. 

This sermon gives an overview of the Gospel According to Luke where he proves the expanded kingdom of the Savior King (1) is for all people, (2) has no ethnic or geographic boundaries, and (3) was the reason Jesus came to the earth.

As believers, we have a hope (confident expectation) in how things are going to end. Or even better, how the end of redemptive history is the beginning of an even better story! The Apostle John is writing to real people gathered as real churches (Rev 2-3). They are about to experience a brutal persecution under the reign of the Roman Emperor, Domitian. Revelation is intended to give Christians hope. So how does he encourage believers who are about to suffer? By providing them with a beautiful promise from God of a new heaven, earth, and city of God. A place where "death shall be no more, neither shall there be mourning, nor crying, nor pain anymore” (Rev 21:4). Everything will be new (21:5a), it is certain (21:6), we will be completely satisfied (21:6b), and we will be God’s sons (21:7).

In Romans 3:27-4:8 justification by faith is contrasted against boasting. The problem is that everyone wants to boast in themselves or to receive praise and accolades from others to have courage and confidence for the battlefield of life. This internal thirst for affirmation isn't necessarily bad. What's bad are all of the godless ways we go about trying to satisfy this internal thirst. If justification by faith excludes human boasting, then what can we boast in? The answer is Jesus. Self-centered boasting or the praise of others can't be compared to the roaring approval of God given to all who are united to God through faith in Jesus.

In Romans 3:21-26 we find several different terms that help explain the gospel.

1. Righteousness (3:21, 22, 25, 26). This term describes right conduct in relation to God and others. It means, “fulfilling our obligations.”
2. Redemption (3:24). The word redeem means “to buy out.” It can also mean deliverance or riddance. The term was used specifically in reference to the purchase of a slave’s freedom.
3. Propitiation (3:25). This term carries the idea of appeasement or satisfaction, specifically toward God. Propitiation is a two-part act that involves appeasing the wrath of God and the restoration of a close and safe relationship with Him.
4. Faith (3:22, 25, 26). Faith is belief, trust, and confidence.
5. Justified/Just/Justifier (3:24, 26). A legal term meaning "declared righteous."

Romans 3 makes this stunning declaration, "No one seeks God; no one does good, not even one.” How does that hit you? Our heart reaction will expose whether we live by the law (justifying ourselves) or by grace (justified by God as a gift of grace).

We’re looking at the storyline of the Bible. Rather than the Bible being a connection of disconnected stories, or a collection of moralistic lessons, it’s a single storyline that tells us (1) what’s wrong with the human race, (2) what God has done about it, and (3) how it’s all going to turn out in the end.

Listen to the following sermon about the good news of what God has done about what’s wrong with the human race.