Covenant Church

What, exactly, is "the Gospel"? Zack argues that it depends on who you are talking to. And this story -- of the woman who gives everything to anoint Jesus -- is a great way to understand the Gospel for many today.

Zack confesses that he has no idea what to do with Jesus' statement in Mark 13:30. This confession launches reflection on trust, knowing, and living out a fully human faith.

What, exactly, should we do with Jesus' end-times prophecy in Mark 13? Zack suggests that the text pressures us in three important ways.

Should we imitate Jesus' angry and polemical speech? Zack struggles with faithfulness in our context.

Zack muses about Jesus' strange way of speaking -- and suggests that, in this passage, it helps make a profound point about his both-and, expansive identity.

Continuing last week's reflection on Christian politics, Zack offers five suggestions.

In this first sermon of a two-part series, Zack explores what Jesus teaches us about politics -- and argues that the vision of Scripture has rarely been adopted and may shock us today.

Teresa of Avila; the problem with "love languages"; learning to cook: Zack mediates a passage which brings us to the heart of our faith.

"Radical altruists"; expanding our love; expanding our worship: in this more interactive "sermon," Zack examines Jesus' teachings on resurrection and marriage in this passage.

Called back to a war-torn country; seeing your wife assault a stranger; a fable or an allegory: Zack uses the Parable of the Wicked Tenants as a way to understand reading Scripture more broadly.

Our moral taste receptors; Milgram's electric shock experiments; a friend's willingness to suffer: Discussing Mark 11:27-33, Zack explains why we should embrace God's authority.

The one thing we do in the Lord's Prayer; moving millions of miles away from others; forgiveness as for-getting and as for-giving: reading Mark 11:20-26, Zack tackles prayer and forgiveness. Why are some prayers seemingly not answered? Why is forgiveness a non-negotiable aspect of the Christian life.

Jesus’ cursing the fig tree has always been hard to understand. What is going on with Jesus’ one destructive miracle that seems so out of character for our Lord? Zack argues that, like the other Prophets, Jesus is here engaging in a symbolic “sign-act”—a weird, attention-grabbing action that proclaims the deeper spiritual truth that the Temple will be no more. We learn, then, that we are all meant...

In a second sermon on Bartimaeus, Zack discusses his persistence -- crying out (praying?) for mercy despite the crowds' trying to silence him. Persistent prayer recurs in Scripture. It changes us. Zack offers not only biblical examples but also the profound witness of Romanian pastor Richard Wurmbrand.

Zack mines Scripture and offers two modern examples to help us appreciate the point that the Spirit's spectacular acts on that first-century Pentecost, like so many of the Spirit's acts, creates a people where there was not a people.

In Mark 10:4-52, a blind man sees better than most with sight: Zack explores the significance of the Bartimaeus story and its important application to our lives.

Scripture often tells us “Do not fear” and setsfaith and fear in opposition. However, we have to be careful at this point: through a close reading of the people’s actions in Mark 10:32-45 and Scripture more broadly, Zack makes the case that the *emotion* of fear is human, natural,not sinful, and not problematic; it is our *response* to fear that matters. The sermon ends with two powerful examples...

This sermon explores the meaning of Jesus’scommand in Mark 10:13-16 to ‘receive the kingdom of God as a little child.’ Zack explains how Jesus’ primary point is probably about a child’s (non)status—like other teachings in this gospel, Jesus challenges our status evaluations. Morethan this, though, this teaching encourages us towards a childlike spirituality—exemplified by people like Therese of Li...

This sermon wrestles with the difficult topic ofdivorce. Zack offers seven suggestions.

While we are tempted to focus on hell, salvation, or disability in this passage, doing so would cause us to miss its fundamental -- and critical -- message. With hyperbole, Jesus makes painfully clear how serious sin is and offers us a strategy for cutting it out of our lives.

“Easter is about more than we realize”: In this Easter sermon, Zack attempts to expand our imagination as Scripture expands our imagination. Jesus not only forgives our sins—but also liberates us, defeats death, and redeems all things. No system captures the fullness of Easter—which is precisely why Scripture has so many different ways of talking about Jesus’ death and resurrection.

The donkey, clothes, palms, and Hosanna all point to the crowd's hope for political salvation -- a hope all too common in our world today. Zack offers seven suggestions drawn from reflecting on the Palm Sunday story to help us live more faithful political lives in this moment.

"Whoever is not against us is for us" is a very hard saying: it seems to conflict with another, similar statement in the Gospels (Luke 11:2); it is hard to reconcile with the sons of Sceva in Acts 19; it is complicated by Jesus' teachings about judging by fruits in Matthew 7; it is hard to know what "being against" even means. Zack reads these difficulties as an invitation...

"I believe; help my unbelief!" Drawing deeply from Scripture, Zack connects this cry with other honest, vulnerable, pained cries to God. True faith, then, is not without confusion, pain, and failure, and its opposite is not doubt but apathy. God can handle *anything* that humans offer. In addition, that Jesus commands the demon rather than prays for its removal --despite his statement ab...

Why does Jesus identify John the Baptist as Elijah but John does not think that he is Elijah? To answer this question, Zack tells the story of two unknown men, as well as stories from his own life, to make the point that God's Kingdom grows through the work mustard seeds who, like John, never understanding their own significance.