Category Archives: Preached messages

Preaching the story and symbol of Pentecostal tradition

With help from Wolfgang Vondey’s 2017 book, Pentecostal Theology: Living the Full Gospel (Bloomsbury T&T Clark).

Earlier this month, just before Good Friday, I was invited to preach a three message series for a church camp this coming June. I was given a theme (“Let Your Light Shine”) and asked to come up with something, “inspirational.” On Saturday before Easter, I prayed to God, “Lord, what am I going to do? What would you have me to say? Keep in mind that that the Saturday before Easter is traditionally called, Holy Saturday. And it was surely for me, a Holy Saturday for within an hour’s time, the whole series flashed before me: “Pentecost.” Moreover, what also emerged that hour was a very clear outline, preaching texts, themes and aims, for the whole three nights. That was a real “ah ha” moment; a redemptive, or redeeming insight.

Now I what greatly aided this sudden inspiration was that I had spent several months extensively reviewing and engaging Wolfgang Vondey’s 2017 book, Pentecostal Theology: Living the Full Gospel (Bloomsbury T&T Clark). I have earlier written some reviews on his book (see below for links). In my earlier reviews, I stress the book’s aesthetic qualities, imagery rich yet simple vocabulary, and highly readable and profoundly edifying prose. For these reasons, I also described it as a systematic theology that may richly fund Pentecostal preaching and congregational liturgical leadership with formatively-powerful imageries, symbols, and themes—evocatively calling people to God at the altar of Pentecost.

Now that I have actually started crafting some messages with help from Vondey’s text, it seems to me that some of you may benefit from these practical examples on how his work can function as a powerful resource for structuring messages on core Pentecostal themes. I will thus proceed in two steps. I will begin by presenting the broad outline I have developed, along with the main points of my first two messages. Then in Part Two, I will explain how Vondey’s Pentecostal Theology book funded my sermon preparation.

PART 1: three sermons on “Back to Pentecost”

Introduction to preaching series

Pentecost. Back to Pentecost.

Back to the light that comes from the fires of Pentecost.

Fires that warm the heart / make bright the face / and empower us—

For overcoming / fruit-bearing / victoriously prospering— Christian life.

Yes, let it be our aim for these nights before God

In whom within Himself burns an altar that generates—

Life-giving fires of Pentecost.

Let us come back— to Pentecost.

That’s why Church camp is often called, “retreat”; church retreat.

We cannot advance, without times of “retreat”— to holy ground.

Coming back to the mountains of sacred encounter.

Coming back to the fires of Pentecost

Falling down from the heavenly altar— where burns the loving heart of God.

We’ll be encountering this light, through a journey.

A transforming journey— across three mountains. Three mountain peaks.

Where at each mountain top, we’ll encounter God— at the altar / on holy ground.

A map for the journey:

1st session 2nd session 3rd session
Mountain Horeb Zion/Upper Room Bethany
Text Ex 3.1-5 Acts 1.8; 2.1-4; 17-21 Mt 5.1-3, 16; 28.16-20
Title “Behold the Light” “Receive the Light” “Show Forth the Light”
Main worship


To the altar


At the altar


From the altar

Show forth

1st sermon outline (“Behold the Light”; Exodus 3.1-5):

  1. The desert is the place— of God-encounter.
  2. The holiest God-encounters are always— altar calls.
  3. God’s heart is an altar: it generates— Pentecost.
  4. Coming to God’s altar, starts with focused worship.

2nd sermon outline (“Receive the Light”; Acts 1.8; 2.1-4, 17-21)

  1. God’s love.
  2. Visions and dreams.
  3. Boundary-breaking prayer: tongues speech.
  4. Passion for God’s coming kingdom.

3rd sermon outline (“Show Forth the Light”; Mat 5.1-3, 16; 28.16-20)

Not developed yet.

End-camp practical take-away:

Three spiritual formation practices in the key of Pentecostal spirituality

The three messages suggest a practical “take-away,” that participants may practice as a “rhythm” within their ongoing spiritual formation. Each cycle comprises a narrative journey, yet can be also viewed as a spiralling process.

Life practice God encountered as:
1 To the altar / Behold Saviour/Sanctifier
2 At the altar / Receive Spirit Baptiser / Healer
3 From the altar / Show forth Coming King

PART 2: Themes retrieved from Vondey’s Pentecostal Theology book

For a summary of and reviews I have made on Vondey’s book, see the following links:

My earlier blog posting:

My review at Asian Journal of Pentecostal Studies:

Wolfgang Vondey, Pentecostal Theology: Living the Full Gospel (London, UK: Bloomsbury T&T Clark, 2017), in Asian Journal of Pentecostal Studies 21. No. 1 (February 2018): 98-103.

What I want to specifically mention here, is Vondey’s main thesis, and how he has conceptualised the Pentecostal Fivefold Gospel as a “narrative” of common Pentecostal practices that are commonly performed within a given movement related to a metaphoric place Pentecostals have historically typified as the “altar.”

Vondey’s main thesis is this:

“Pentecost is the core theological symbol of Pentecostal theology, and its theological narrative is the full gospel.” (p. 1). Coupled to this thesis is another major argument Vondey stresses. Namely, that in Pentecostal liturgical life, the notion of “altar” or “altar space,” is a core “metaphor” describing a “ritual space” (p. 5, 40) around which the Fivefold Gospel narrates Pentecostal movement to, at, and from a place of God-encounter, to the world in mission, and back to the altar (pp. 5, 30-31, 55, 84-85, 90, 108-109, 288-289, 292).[1]

Therefore, and this is most important to note, Vondey suggests that in Pentecostalism the Full Gospel actually functions not just or even primarily as a doctrinal confession, but rather as a narrative of common Pentecostal practices that both shape and emerge from the Pentecostal experiences of salvation, sanctification, Spirit baptism, healing, and reign of God, which Pentecostals also experience as increasing eschatological passion for the soon coming of Christ and God’s kingdom in its fullness (pp. 288-294).[2] Hence, Vondey proposes that the Fivefold gospel expresses a narrative movement around the altar that goes like this:

Saviour: To the altar.

Sanctifier: At the altar.

Spirit Baptiser: Through the altar.

Healer: From the altar to the world.

Coming King: Away from the altar in the world.

We must note that Vondey stresses this narrative movement as a heuristic reading, not an absolute structure. Hence, the narrative is a generalised observation, recognising there are diversities to the movement that do not always necessarily follow this scheme or narrated structure. Yet he also asserts that phenomenologically, the narrative broadly describes the ritual life of Pentecostals worldwide. In my three message series, I have condensed Vondey’s narrative into three movements.

To conclude by reiterating my earlier statement, Vondey’s Pentecostal Theology book provides salient resources for funding Pentecostal preaching and congregational liturgical leadership. It does so through formatively-powerful imageries, symbols, and themes— evocatively calling people to God at the altar of Pentecost. I hope my own present work at crafting out a message series that draws deeply from some of Vondey’s main themes, provides a helpful example to other preachers who may benefit from this germane homiletical resource.

Amazon link:
[1] For further clarity to this theme of the “altar” as a metaphor for the Pentecostal ritual space, see also Vondey, “Pentecostal Sacramentality and the Theology of the Altar,” in Scripting Pentecost: A Study of Pentecostals, Worship and Liturgy, eds. Mark J. Cartledge and A.J. Swoboda (New York, NY: Routledge, 2017), 94-107 (98-101).

[2] For further clarity to how the Full Gospel narrates pentecostal “altar”-rooted practices, see Vondey, “Embodied Gospel: The Materiality of Pentecostal Theology,” in Annual Review of the Sociology of Religion: Volume 8: Pentecostals and the Body, eds., Michael Wilkinson and Peter Althouse (The Netherlands, Leiden: Brill, 2017), 102-119 (103).


Silence your heart

To sleep I lie me down; yet again I wake for the Lord sustains me. Silence your heart in the presence of your King.


2010: Living the Glory of Christmas

2010: Living the Glory of Christmas

“There were shepherds . . . the glory of the Lord shone around them . . . But the angel said to them . . . ‘To you– is born this day . . . a Savior’. . . So they hurried off and found . . . the baby lying in the manger.”  Luke 2:8-14

We can find within the traditional Christian calendar used in the more historic churches as well as in the worship of the ancient churches, a profound understanding that the spirit of Christmas ought to help us begin every new year with a renewed vision of God’s glory—which is the true glory of Christmas.

First off, for the believer, Christmas is not just a celebration of Jesus’ birth on earth but a celebration of His birth in our hearts.  And that having been born in us even also as a seed, He lives in us for this reason:  that we may be restored to His likeness.  It is this very work of Christ in us that partly defines the glory of Christmas.  Christ is born in our hearts for far much more than to bring us into heaven.  He is born in us to unite us to Himself, that we also manifest His likeness and hence the glory of God.

It is for this reason that right after Christmas comes the season of Epiphany: the beginning of every new year, is a season of Epiphany!  Epiphany means, “appearance;” epiphany means the manifestation of Christ.  Until Christ again, bodily returns to earth when we shall see Him in His resurrected body, he is now primarily manifest when His likeness is manifest through humans who offer their lives to him for this very purpose:  to be an “epiphany” of Christ.

When we can see in the weakness of human flesh, the glory of God, it is then we see an epiphany of Jesus.  It is then we encounter a living manifestation of the life of Jesus, changing a person from the likeness of Adam and into the likeness of Christ.

So the question we must ask ourselves is this: would we like to begin the new year with an “epiphany” of Christ in us?  Do we want to see in the new year, a new manifestation of His life in us?  Would we like to let others see this manifestation of Jesus?  Because when they do, then we are sharing the hope of the world through our very life.

So let again revisit the story of Christmas, and again reflect on the glory of Christmas.  All over the world, it is common for homes to put up brightly lit, tinsel-covered, glorious Christmas trees, and brightly coloured lights and candles and decorations.  Perhaps in some way, all this is part of what we call the “glory of Christmas.”

But let us also be mindful that the true glory of the first Christmas, is not in these things.  It’s not in the “Christmas tinsel.”  The true glory of Christmas is rather found in things very plain, simple, and humble.  Now Christmas is about how God came down, and lived among us.  But how far did He come down?  It’s an important question, because in Jesus, we see God for who He is. 

How far down did He come?


In a small village, He was born in poverty and scandal.  The son of a teenage peasant girl named Mary.  She was pregnant, but not married!  Her protruding belly branded her— an adulteress.  For her husband to be— was not His natural father!  Yet the day came, Jesus was born!  In an animal stable.  They laid Him in a manger, a feeding trough for donkeys!  So the air smelled with urine and donkey dung.

First to greet Jesus’ birth were the shepherds.  These were not white haired clean-cut looking Kiwi sheep herders.  They were rough, smelly, and dirty.  Most were not, morally upright people.  I sought to identify a “functional equivalent” for these shepherds— to help us reflect, on who they might be, in our setting.  But not wanting to offend anyone, I’ll suggest: you imagine who might fill that role.  But I would say: the kind of places they would frequent may be similar to what we have here in the Geylang area!  Living in dormitories or one-room rented flats.

Most of these shepherds were not out looking for God.  They were neither pious, nor devoutly religious people.  Yet to them the angels came, and proclaimed: “To you!  Is born this day . . . a Savior, who is the Messiah.”

Then Jesus grew up.  In a “kampong,” called Nazareth.  It was so bad, they used to say, “Could anything good, come out of Nazareth?”  Nazareth was in Galilee.  95% of Galileans were poor.  Jesus was one of them, and became a carpenter.  Then at age 30 He one day went into the Synagogue, and proclaimed: “The Spirit of the Lord is upon me, because he has anointed me, to bring good news to the poor. . . to proclaim the year of the Lord’s favor.” (Luke 4:18-19)

Then for the final three years of His life, He ministered to His fellow Galileans.  He never wrote a book.  He never held a political office.  He never owned a home.  He lived on handouts.  Except for Jerusalem, He never visited the big cities.  He had no credentials but Himself.  But He attracted all kinds of people.  The poor, the rich.  Prostitutes.  Political revolutionaries.  Religious people.  Political leaders.  But above all, the oppressed and downtrodden.  Everyone invited him for dinner.  He enjoyed a good meal, with just about anyone!

But public opinion turned against Him.  Threatened by His revolution, the leaders sought to kill Him.  His followers left Him.  They nailed Him to a cross, between two thieves.  He died disgraced, in total shame.

20 centuries have come and gone.  Yet today He is the central figure of the human race.  All the armies that ever marched, all the navies that ever sailed, all the parliaments that ever sat, all the kings that ever reigned, put together, have not affected humanity on this earth, as much as that one solitary life.

He is the true King of Heaven and Earth.  In Him, the Kingdom of God has come.  One day the kingdoms of this world shall cease, but His kingdom shall never end.  When He first came, there was no room in the inn.  But when He comes again, the whole world will not be able to contain His glory.

The greatest event in human history was the birth of Jesus Christ.  This event divided history, into two parts:  before and after Christ!  The creator of all things, shrank Himself down. so small, as to become a single fertilised egg.  And we “beheld His glory!”  This– is the glory of Christmas.

“He made Himself nothing.”  He “emptied Himself” of all His glory.  Why?  To show us, what He is like!  That God– is humble!  He is approachable!  He is touched by our suffering!  He is giving!  “He is the image of the invisible God!”

Yet there’s more!  For in Him, we now see– our true humanity!  He became like us, that we might become like Him!  He is not only the image of God— He is the image of the perfect man, and woman.  If you’re a Christian, He is the image of what God re-making you and I to become.  He is changing us into His likeness.  Therefore, He says to you and I:


All through the Gospels, that’s the word Jesus keeps speaking to us: “Go, and do likewise!  He says, “This is how I’ve lived my life.  Put your feet in my footsteps, and follow me!”  People were asking Jesus, “Who is my neighbour?  Who do I show kindness to?”  And He said, “All people.  Rich or poor.  Every skin colour.  Locals.  Foreigners.  Whatever you think their sin is, it’s not the issue: be a neighbour.  And make sure you be a neighbour to people you tend to despise.  These especially, are your neighbours.”  “Come down!  Go, and do likewise!”

The other day, I was boarding the LRT in Sengkang.  I was behind the yellow line, waiting for passengers to exit.  But there were these “China” foreign workers blocking the entrance, positioning themselves to be “first” inside the coach.  Since I was doing the “right thing,” I gave a “look,” to let them know, they were doing the wrong thing!  But the Lord spoke to me.  And I realised that, these are foreigners; they don’t know all the “rules,” but God loves them.  What they need is kindness, and forbearance; not correction.  Anyone can judge!  But are you willing to die for them?  Jesus was, and He did.  “Go and do likewise!”

Last week we met a Taiwanese woman at a coffee shop.  We talked for over an hour.  She’s been here for about two years, and suffering from culture shock.  She said we were the nicest people she’s met since coming here.  But I know she’s suffering culture shock.  Are we sensitive to these “strangers” in our midst?

Now let’s reflect on the situation here in the Geylang area.  Let’s evaluate our perspectives.  Because, if we compare Geylang to Shenton Way, there’s the probability that there is a whole lot more “sin” going on in Shenton Way than in Geylang.  Why?  Because throughout those tall buildings is marital adultery, fornication, lying, stealing, cheating, backstabbing, politicking, slander and malice!  Those things are just not as visible.

Geylang is more like an open wound, caused by the sickness of our whole world.  But by sheer geography, this community comprises, “our neighbours.”  And because we’re bound to “bump” into people who are different, Jesus says, “Go, and do likewise.”

We are also surrounded by people of other religious persuasions.  But they are not spiritual “competitors,” or “enemies.”  They are also, our “neighbours.”  How we understand people, determines how we treat them.  Do we see them as so depraved they deserve our contempt, or as people whom God loves?

How are we postured to people who are “not like us?”  Who are “different from us?  Not as “prim and proper” as us?  But we’re all, “diamonds in the rough.”  For inside the heart of every person, lies a “spark” of God’s glory!  That’s why we’re “redeemable.  That’s why we matter to God.  So we’re called not to judge but to see people through Christ’s eyes.

Over these past days, I felt the Lord impress me with this thought:  Revival in this church is linked to how deeply in our heart, we’re willing to embrace this community.

Because, for however long it may be— this church, like other churches here, is for this moment, God’s hope for this area.  God sometimes keeps a person or people in a certain place until lessons are learned that He wants to teach in that place.  So therefore, “for such a time as this,” this part of the land, of the “good earth,” is part of the “pasture,” for this church.

It is part of the “pasture” where the “shepherd,” meaning this church, has to “be a neighbour,” to the lost sheep.  I’m not talking about going out and “witnessing.”  I am rather referring to our posture towards “our neighbors.”  The posture of our heart towards people who are different from us, especially people we tend to brand as depraved, “immoral,” or of a different religious persuasion, or simply find different from us.  The problem, is not what’s “out there, around us.  It’s here, in our heart.  It’s our posture to human beings— created in the image of God.

So that when opportunity arises, we are kind, and what is manifest is not “judgment,” or irritation, but the warmth of Christ.  That’s what it means to be a “Christian:” a little “christ,” a disciple of Jesus Christ.  That to all men, and all women, the warmth and love of Christ is manifest.  I would challenge us that for 2010, let’s strive not to be all the more known for Christianity.  But rather to be known as “Christ-like.”


Humble yourselves and He shall lift you up!  Become a magnetic house of healing!  Jesus said, “When you give a banquet, do not invite your friends . . . or rich neighbors,” or anyone who can repay you.  But rather, “invite the poor, the crippled, the lame, and the blind.  And you will be blessed!”  (Luke 14:12-14).

You set your self to become a “different kind” of church.  A magnetic house of healing.  A church without walls.  Let your fruit “hang over the walls,” for the poor in the land.  Don’t worry about not attracting the right kind of people you’d like to bring here, to these premises.  But become a “magnetic house of healing,” and God will fill the church.  He fill it, if we’re open to all kinds of people who healing.  And along the way, God will send a few rich people along the way also, because there are some who’d believe and be attracted to what your doing.

If you embrace the whole community with all you heart, be a neighbour to this whole community, “You will be like a well-watered garden, like a spring whose waters never fail. . . . you will be called Repairer of Broken Walls, Restorer of Streets with Dwellings.” (Isaiah 58:11-12)

  1. He came all the way down.
  2. Go and do likewise.
  3. And He shall lift you up.

Monte Lee Rice (December 2009)

The Christmas miracle

The Christmas miracle

“’You will conceive in your womb and bear a son, and you will name him Jesus.  The Holy Spirit will come upon you, and the power of the Most High will overshadow you . . . And now, your relative Elizabeth in her old age has also conceived a son . . . for her who was said to be barren. For nothing will be impossible with God.’  Then Mary said, ‘Here am I, the servant of the Lord; let it be with me according to your word.’” (Luke chapter 2)

God favours those who are barren, yet open to His Word.

Hear the angel’s word: “Mary . . . you have found favour with God. . . . you will conceive in your womb and bear a son, and you shall call his name Jesus.”  The virgin Mary conceived.  The life of Jesus came incarnate within the darkness of her womb; into the “darkness of human impossibility!”

Scripture is full of stories, where God opens closed wombs.  Only God brings life to closed wombs.  And a woman’s womb reminds us that in the darkness of human desolation, God gives life (Ps 139:13).  It is the miracle of Genesis, of creation, of new beginnings in Jesus Christ.  And so for us, a pattern was established.  Mary became a model disciple of the Lord.  And she anticipated this; spilling forth the Magnificant, “My soul magnifies the Lord . . . for . . . surely from now on all generations will call me blessed, for the Mighty One has ‘magnified’ me!”

  1. 1. Rest in the knowledge you are highly favoured by God.

If you are in Christ, you also are “highly favoured.”  You are “beloved of the Lord!”  People may forget you, but God remembers you.  He knows where you are.  He knows how you are.  God knows your name, and He knows your number.  And God has His timing.

  1. 2. Rest in God’s “timing.”

There are times in the human predicament that a “womb” is closed.

Are you trapped by circumstances with no exit sign?  In prison, Joseph had no network.  But Joseph knew God.  In the Judean hills David had no network.  But he knew God.  Moses had a network; then he lost it.  But in the desert he found God.  Job had a network; but it was taken from him.  Yet Job found God.  “Come,” he says, “and I will teach you about the hand of God.”  Paul too lost his network.  But in the desert, he too found God.  In the desert, Mary knew God.  No doubt all these people wondered about God.  No doubt they wondered if they knew God.

But in the silence of the “womb” of human impossibility, they learned God.  And all these people were “highly favoured” by the Lord.

Where are you in God’s timing?

Mary was in a village, in the outback of the Judean desert.  They used to say, “Can anything good come out of Nazareth?”  Mary had no network.  There were surely days that she and Joseph could not even afford a net, a fishing net.  They were flat broke!

But God sent His angel to the village . . . and the angel said, “Greetings favoured one!  The Lord is with you!”  Mary did have a network after all, a friend in high places- the highest place!  Mary knew God.

  1. 3. Be ready for God’s timing.

Are you open to the timing of God?  Are you open to the fullness of God?  At first Mary tried to reason it all out.  She asked the angel, “How will this be, since I am a virgin?”  Mary knew she had no relations yet with Joseph.  Mary is just like the rest of us, walking around the altar with this little “scientist” in us, trying to figure out God with our little mental “microscopes.”

Now Mary was also just a little teenage kampong girl.  She probably didn’t even know how to read or write.  She learned the Scriptures by hearing and singing!  But the angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you . . . For nothing is impossible with God.”  Somehow, perhaps because Mary was in the desert was learning God, she received the word of the Lord.  And she opened herself up to the Spirit of God, and the word of the Lord.  “I am the servant of the Lord,” she cried out, “let it be to me according to your word.”

Down through the epochs of Scripture, God sometimes “opens wombs.”  There are times when God shows up. . . a serendipity surprises us!  And life is born in the “darkness of human impossibility!”  But will you be ready for God’s visitation?  Are you ready for His timing?

Rest in God’s “timing,” and be ready for His timing.

  1. 4. Open your self to God’s fullness.

“In the fullness of time,” God opened Mary’s womb.  That kairos moment was in the sixth month after God also opened Elisabeth’s womb, previously barren in her old age.  God has His time.

Finally, Mary was open to fullness of God.  She was open to His fullness because she was open to the possibilities of God who out of darkness, brings forth new life.

But if we are open to God’s fullness, we have to open His way.  His way may require our willingness to look foolish in the eyes of the world.  Mary looked foolish because for several months she was pregnant though her marriage to Joseph wa not yet formalized and consummated.  Some thought she was an adulteress.

But Mary restined in the knowledge that she was highly favoured by God.  She rested in God’s timing.  She rested in God’s ways.  She readied herself for God’s timing.  And she was open for God’s fullness.  In spite of all the possible and probable shame and misunderstanding that were to come upon her, she said to the Lord, “Be it unto me, according to your Word.”

Someone asked a historian if he could briefly summarise the lessons of history.  He said he could, in four sentences.  Here is his last sentence:  “When it is dark enough, you can see the stars.”  Time now for a worn cliché:  “Let go and let God.”

There you are.  A barren womb.  The despair of human impossibility.  You have been there and done that.  Yet God can speak a word to you, a word that brings seed and life to your “womb of human impossibility.”  But can you make this one hard confession?  “I let go.  God, I let you . . . Be merciful to me, a sinner.”

Good news!  God favours underdogs.  He came to one, as one Himself.  So Mary sang, “He has filled the hungry with good things, but has sent the rich away empty.”

Some of you know about Evensong.  Let me close on the Morning Song:  “Be it unto me . . . according to your Word; and there shall be a performance . . . of that which was spoken; for nothing is impossible with God.”

Audio recording of “Adullam Cave Revival” message

I have recently uploaded an audio recording of a message I preaching on 16 November 2008 at World Revival Prayer Fellowship. The message, based on Psalm 34, was titled,”The Adullam Cave Revival.”  To download the recording, click here.

Audio recording of message on “The Baptism in the Holy Spirit.”

I have recently uploaded an audio recording of my 2008 Pentecost Sunday message on the Baptism in the Holy Spirit (11 May 2008) at World Revival Prayer Fellowship. The message, based on Mark 1:8, was titled,”The Baptism in the Holy Spirit.” To download the recording, click here.

Audio recording of 2008 Christmas Day message

I have recently uploaded an audio recording of my 2008 Christimas Day (25 December 2008) message at World Revival Prayer Fellowship.  The message, based on Luke 2.21, was titled, “The Glory of Christmas.”  To download the recording, click here.