Belgrade URC

John Calvin is the theologian of the Holy Spirit. So, why does our catechism only cover one Lord's Day with the Holy Spirit?

We welcome Rev. Austin Britton to our pulpit as Pastor Lindemulder enjoys a week off.

We welcome Rev. JJ Matandika to our pulpit while Rev. Lindemulder enjoys a week off.

When we examine baptism, we normally think that one professes Christ, and then that person is baptized. This would make the sign a sign of faith. We can assume that when Peter calls Israel to repent and he says, “For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” (Acts. 2:39). We can claim that those who are far off are those who eventually come to faith as the Gospel spreads out. The ones who are far off are those who will hear the gospel, receive Christ, and then be baptized.It is true that we can take this view of Baptism if we only look at Acts 2:39. We could say just from Acts that this is a problem for those who receive the Gospel. However, what happens when we start expanding the sign to be a sign of the covenant community? What if we see the sign as more than just a sign of my new life? What if we consider some of the pregnant promises that Peter calls to our attention from the Old Testament?When we ask these questions, we see that the sign is not a sign of my faith, but a sign that is given to the community. It is given to the house of Israel or the house of the wrestling ones. God gives this sign to his people to testify to the truthfulness of his promise. He promised to overcome death, Christ entered history to overcome death, Christ is seated on the right hand of the Father, and therefore we see that this sign given to the household of faith, the church, is the sign that testifies that God's people overcome in Christ.We can see this because Peter cites the Old Testament throughout his Pentecost sermon, communicating that Christ is the confirmation/fulfillment of the Old Testament promises. The very promise of the gospel given to Abraham, signified in circumcision, is the sign of Christ's work. He is the one who is cut off. Baptism is the sign that looks back to Christ's victory as circumcision looks ahead to the coming seed of the woman. Baptism is a sign that testifies that Christ has been consumed in the death waters, but death could not hold him. Baptism testifies that Christ and His covenant people have moved from death to life in Christ's historic work.This is why children are exhorted to obey their parents. This is why Paul even appeals to the fifth commandment in his household codes. The intention of the covenant community continues. God works in the context of the church and the Christian household, even if only one parent professes faith; otherwise, your children would be unclean. (1 Corinthians 7:14).So, we baptize infants because our God is a consistent God who works in the context of a community. It is a sign that testifies that the Spirit is at work in the pilgrim people on this earth. it testifies to a new family comprised of Jew and Gentile. It is a sign that testifies that God's people have moved from death to life in Christ Jesus. It is a sign that ultimately calls us to look to our savior and his victorious work of securing our victory over death.

Mary Magdalene goes out early in the morning to show her love for Christ. We know from Luke's gospel that she heads out with the other women to prepare Christ for burial. John records for us that she went out alone or at least he does not tell us that she is with the other women. John wants us to hear Mary's testimony alone.She runs to the disciples and reports to them that Jesus is not in the tomb. The assumption is that grave robbers have stolen him, which is not a far-fetched assumption considering her day. Peter and John race each other, and John reminds us that he is a better athlete because he arrives at the tomb first, but Peter is either foolish or highly confident because Peter runs right into the tomb without any regard for his safety. If grave robbers were in the tomb, that could have ended really badly for Peter. They notice something that Grave Robbers would never do, in fact, anyone who has teenagers knows this would be out of character, the grave clothes are folded and sorted. Why would a grave robber take time to do that? Why would a grave robber even bother to take off the linen wrapping, let alone fold it up? They realize that something magnificent has happened. They realize that Christ has been raised.Mary has encountered the resurrected Christ. She thought he was the thieving gardener. However, when she realizes it is Christ, she knows that he is her rabbi, her teacher, and her Lord. She clings to him, but she must realize that while we are called to cling to Christ, our ultimate assurance is that Christ clings to us. Christ must ascend to the Father, where he goes to prepare our eternal dwelling. Ultimately, as Christ ascends to heaven, to know that his kingdom, prophetic promises, and ultimate victory is secured. Death has been definitively defeated in Christ.The disciples might realize that Christ is risen, but it is not too long after this that we find them locked in a room. The first time Christ encounters them is on the first day of the week. He proves to him that it is Christ as they touch his hands and his side. It is 8 days later they are in the locked room once again. Thomas is there and he exclaims, “My Lord and My God!” When he realizes that Christ is raised, securing the eternal passage to glory, confirming the Lord's promises, and is definitively our shield and defender. How often do we trust the security of the locked door and fail to recall the Lord's protection of his people in Egypt, the Wilderness, in Exile, and even in the midst of the turmoil in Acts.The Lord's people never fall out of his hand, no matter what they face, even in the turmoil of martyrdom. We are one-dimensional in our view, and fail to comprehend living a life in this age while seated with Christ in the heavenly places. Praise be to God that we live in his Shalom kingdom, he is our shield and defender, and he leads us through the valley through the shadow of death. Ultimately, the turmoil we desired for ourselves in the fall, God overcame in his resurrection victory.Truly, Peace be with you! Our Lord is risen! He has overcome! His kingdom is established.

This is the last reading for our Good Friday and Easter series. We are going to be looking at John 20. This is the record of Christ being raised from the dead where the heavenly courts confirm Pilate's words, “Behold Your King!” If Christ remains in the grave then we have no Easter message. If Christ is never raised it means that God as not overcome death. One could argue that Easter is far more important than Good Friday. Yes, we need the lamb of God and Son of Man to take away our sins. However, if he is never raised from the dead it means we are still in our sins because Christ was not the perfect sacrifice.

This is our reading for Good Friday as we enter into the Lord's presence. It is the assurance that the Lord is the man, the one who has redeemed us securing us in our savior.

We consider Good Friday from Isaiah's perspective as we prepare for our sermon, “Behold the Man.”

Christ's strong statements about the law and prophets are a response to the Pharisees' letter of the law application of Moses. They are asking the question: what is my legal right? It is true that God sets boundaries in his law. However, the deeper question we are invited to ask is, “What pleases my Lord?” This radically changes one's orientation in this age. One moves from a position of self-righteousness to a position of humility where one desires to be taught by the Spirit.Christ does not undermine the authority of God's law. He emphasizes the enduring nature of the law and prophets, highlighting their role in proclaiming his confirmation of their word. Christ gives examples where the Pharisees have a fixation on technicalities using the example of loving mammon, not a demon, but mammon meaning their own significance in this age (wealth, prestige, social class, etc.). They also give the technical legality of divorce misunderstanding the intention for marriage and man's hard-heartedness. Ultimately, Christ is pointing out that the sinners push and strive to enter the kingdom while the Pharisees sit on the sidelines mocking it as a mere preference at best.Christ then teaches a parable that seems to contradict his concerns regarding the Pharisees. Why this strange story about a rich man and a beggar named Lazarus? Well, Christ is teaching the importance of understanding God's standard and the intention of his standard rather than just the letter of the law. Despite the rich man's outward prosperity, his self-righteous self-indulgence demonstrated by his lack of care for Lazarus, led him to eternal suffering, while Lazarus's long-suffering and waiting on the Lord ended with him in eternal comfort exalted at Abraham's side at the heavenly banquet. The rich man remains clueless demanding that Lazarus does something about his pain. Like the unjust manager, he fails to see how his actions, and false comfort in himself lead to his predicament.The parable shows that the rich man should have seen the deeper implications or intentions of God's law. He should have manifested compassion like the Lord shows compassion for his people. Instead, he flaunted his wealth and thought he was righteous rather than showing mercy to the man named “Assisted by God” or Lazarus. The challenge of this age is valuing things with the eyes of faith. It is the challenge of having the humility to see that we need Christ not only for our heavenly inheritance but even for the wisdom to live it out as we live as living sacrifices to the Lord out of gratitude. May the Lord grant us the values of heaven and may we be in the class of people who push our way into the Kingdom of God.

A rich man confronts his manager for squandering wealth. This manager is like the youngest son in the previous parable. He squanders the wealth. It appears that there is no plan. The rich man fires him from his position, but not immediately. The manager, realizing his limited options, knows that he is not able to do manual labor, and he is too proud to beg. He is not like the youngest son in the previous parable. So, he devises a shrewd plan to secure future employment by reducing the tenant's debts owed to the rich man. This will place the tenants in an obligation to take in the shrewd, but dishonest manager into their homes. He is not looking for a lasting situation, but this will buy him some time until he figures out what to do next. This tells us that the manager is not incompetent, but very self-serving.The rich man does confront the manager, but he does not rebuke the man or put him immediately outside where there is weeping and gnashing of teeth. We would expect that reaction, but rather Jesus commends the dishonest, but shrewd manager. The reason: he knew how the world worked. He figured out how to exploit the social norms to secure his survival. He understood life under the sun.Jesus is not saying that our call is to exploit people. Jesus is saying that sons of light need to be wise and prioritize the kingdom of God. As the sons of his age know how to survive this sin cursed world so the sons of light should see how to survive in this age as citizens of heaven.Christ is simply teaching us that prioritizing the kingdom of God, discerning what is pleasing to the Lord, and making friends with those who align with the kingdom is our priority. This is the consistent message of the parable of the banquet in chapter 14 where one does not participate in banquets to advance self but to celebrate life in the Lord.Christ is driving home a twofold slavery. One can either be a slave to the prestige of this age or one can be a slave of the Lord. One has to consciously pursue one master for their enslavement. This is where we see that when the Lord owns everything we use our resources wisely seeking to advance his cause rather than our own. This is a challenge, isn't it? On the one hand, Ecclesiastes encourages us to enjoy the fruits of our labor (2:24,25; 3:12-13; 5:18, 19). Then we are called to make friends with the poor and the fatherless. Clearly, living out the gospel takes deliberate thought that is only given to us through Spiritual wisdom.This is why our living out the gospel has to start in faith. It is by faith that we live in the kingdom because the Spirit has given us this faith. We live seeking to please our God and ultimately know that it is Christ who is our master, but also our redeemer. Let us seek to please our savior not because we are terrified, but because of the reverent love and honor. He is the God who not only made friends with the sinful and the unclean, but he redeemed the unworthy making them worthy. Let us seek to live in His wisdom wisely discerning the kingdom.

Normally we think of the parable of the prodigal son highlighting the contrast between a repentant sinner and a self-righteous individual. The younger son squanders his inheritance, leading to a life of hardship and desperation. Ultimately, he realizes his mistake, repents, and returns home, seeking forgiveness and a place as a servant.A prodigal son squanders his inheritance and returns home, seeking forgiveness, and never changes his desire to work as a slave. His father, overjoyed, welcomes him back with a grand celebration, symbolizing redemption and forgiveness because his father does not allow his younger son to receive the village's ridicule.The older son returns from the field. He sees the celebration and is resentful of the celebration. He has slaved for his father all these years. Rather than going into the banquet, he chooses to plead his case. He tells his dad how hard he slaved for his father.The contrast of this parable is profound. The younger son repents and potentially thinks that he needs to prove his worthiness to come back into his father's house. We do not know his full realization. In fact, he might even be manipulating his father by working as a slave. You see he can work hard to be a slave, then his father has to embrace him as a son, and he gets another inheritance. However, when his father invites him to the banquet we see that he is not working to manipulate his father, but understands that he is to enjoy his father.The older brother should go into the banquet and celebrate that his brother has come to his senses. Rather, the older brother focuses on how he slaves to prove his worthiness for his father's affection. He failed to see that his father did not demand for him to slave or be a slave, but to enjoy his relationship with his father. He has always had his father.One thing that the parable is teaching us is that the Christian life is not about proving our worthiness of God's grace, but enjoying our Lord as we are in communion with him, the saints throughout the ages, and should even see ourselves aligned with the angelic assembly. Let us be a people who enjoy the fellowship we have with our God seeking him out of gratitude rather than slaving for his approval.

Baptism is the sacrament that initiates believers into the covenant of grace, symbolizing death, new life, and triumph in Christ. It represents the washing away of sin and the Spirit's work in deliverance. The catechism links baptism to Christ's death and resurrection, while 1 Peter connects it to the sprinkling of Christ's blood, echoing Old Testament purification. Ultimately, baptism points to Christ's redemptive work, calling believers to trust in Him rather than the sign itself.

Christ's association with tax collectors and sinners, considered unclean by the Pharisees, posed a problem as it contradicted their understanding of holiness. They show their hand by being grumblers. This recalls for us tragic times in Israel's history when Israel lost sight of God's purpose.Christ does not directly interact with their complaint, but Christ speaks in two parables. The first parable is about a shepherd who leaves the 99 sheep to find the one lost, highlighting his passion and love for his one sheep. This parable, though challenging to the Pharisees due to their negative perception of shepherds, underscores Christ's role as the good shepherd seeking out the lost. Christ is the good shepherd promised in Ezekiel 34.Christ's second parable that he uses to address the pharisee's concern is a parable about a lost coin. A woman loses her coin. This is most likely a dowry that is set apart to give the widow some financial security in the event of widowhood or divorce. She finds the coin, invites the villagers to celebrate, and that rejoicing is parallel to the shepherd who returns home to his village after finding the lost sheep.These parables contrasts the Pharisees' self-righteousness and lack of understanding of the need for repentance. The text emphasizes the importance of finding righteousness and redemption in Christ, rather than relying on one's own standards, and encourages a mindset of celebrating the lost coming to faith.The most shocking part is that the angels in heaven celebrate the lost being found and coming to place of repentance. The angels in heaven are so holy they have every right to be self-righteous. However, they celebrate a sinful coming turning one's ways to align with the purpose of Christ and his kingdom.Let us celebrate repentance, recognizing our continual need for God's grace and call to conform to Christ out of gratitude. Let us desire to align with the heavenly choir, celebrating the kingdom's priorities.

The means of grace, the preaching of the Gospel, and the sacraments are means that God uses to nourish Christians. They are not the source of life, but the means to being nourished by life. Sacraments communicate the visible gospel. While the sacraments are important, they should not be elevated above Christ or the preaching of the Gospel. They are given to us because we are weak in our faith. They nourish us in the same grace that the Gospel communicates. Ultimately, we are nourished and living in Christ.Paul emphasizes the centrality of the gospel message in salvation, highlighting the preaching of the Gospel as a means of the Lord's power to unite believers with Christ and receive Christ's blessings. Paul appeals to Abraham to show that the sacrament is not a sign of Abraham's faith, but a seal of the promise declared in the Gospel. Abraham receives the sign because he doubts the Lord's gospel promise. The Lord gives him the sign and seal of circumcision because Abraham doubts that the Lord really can bring life from death. Abraham doubts that the Lord will continue his victorious line through a barren couple. Sacraments are given to us because we fail to heed the Lord's word or see His power. The Lord continues to work in us through His means, even if we don't understand how. The preaching of the gospel is the priority because it is the preaching of the gospel that proclaims the Lord's gospel promise. The sacraments merely communicate the same message, but visibly before our eyes. Let us never doubt the life-give power that is ours in the Spirit who preserved God's people throughout the ages, and raised Christ from the dead.

Normally we think of God being a God of love. John, the beloved apostle repeats that God is love two times in his first letter. Christ does not communicate that God is love, but that we are called to hate our family and our own lives. This seems to contradict Moses's calling us to honor our parents. There are certainly other places we can appeal to Moses to see an apparent contradiction.We might think that there is a contradiction, but we need to be active listeners of Christ. Christ's call to hate family and self challenges the notion of a loving, comfortable kingdom that we so often associate with Christ. He emphasizes the cross-bearing disciple, who finds identity in Christ and prioritizes heavenly values over worldly ambitions. Ultimately, Christ's message is for all, regardless of social status, to evaluate their ambitions in light of the cross and seek God's will.The temptation is for people to think that this is a kingdom of earthly glory. Christ warns against a superficial understanding of discipleship, emphasizing the need to count the cost and understand the potential sacrifices involved. True discipleship requires a conscious commitment to follow Christ, even if it means losing family, social status, or even our life. This commitment involves actively seeking to live out the gospel, not for personal gain, but to glorify Christ and find identity in Him alone. In this sense, we lose our own life because we reprioritize our values in light of the cross while seeking to live as living sacrifices before God.Christians should conform to Christ's image, not the other way around. This requires listening to Christ's words with the wisdom of the Spirit, discerning His ways, and living out His priorities with grace and the Spirit. Hearing Christ's words is not just evaluating whether they are Christ's words, but evaluating one's life in light of Christ's wisdom as we walk in the Spirit by faith.

Banquets are normally attended by people who are worthy to attend the banquet. If there is a prestigious banquet, it is for those who share prestige. The seating arrangements typically reflect the social significance of the guests. This is true for Rome, and this is true even in our day. In many cases, these gatherings can also be transactional, but in Rome, they were almost always transactional. You would invite people who could elevate your social status as they were required to return the invitation. Jesus presents a banquet that is radically different from these types of transactional banquets.In Luke 14, Jesus is invited to dine with the Pharisees on the Sabbath, likely after Jesus taught in the synagogue. The Pharisees are grappling for position. They claim to be pure, but we know that they observe Jesus with the intent to discredit him or, even worse, destroy him. They closely watch Jesus, hoping to catch Him breaking Sabbath laws. A man suffering from dropsy (edema) was present, and it was likely invited as a setup to test Jesus. Dropsy, characterized by excessive thirst and swelling, was often used metaphorically in ancient times to represent insatiable greed or desire. The irony is that as this man is at the banquet to expose Christ's sabbath breaking, the man exposes the state of the Pharisees' own spiritual condition. Without hesitation, Jesus healed the man, exposing the Pharisees' hypocrisy. They remained silent when Jesus asked them for permission to heal, and they remained silent when Jesus pointed out that they, too, exercised compassion on the Sabbath by delivering their son or animal from a well.Jesus then told a parable addressing the deeper issue of pride and self-exaltation. He described a wedding feast where guests sought the seats of honor, only to be humbled when someone more important arrived. Jesus's point was clear: those who exalt themselves will be humbled, and those who humble themselves will be exalted. The Pharisees were obsessed with status and recognition, failing to see their spiritual poverty. Jesus calls for a different posture — one of humility and dependence on God. True honor comes not from self-promotion but from recognizing one's need for a savior. One must see their spiritual problem and only Jesus as the solution.Jesus further emphasized the nature of God's kingdom by encouraging people to invite the poor, crippled, lame, and blind because such people comprise the kingdom of God. In a very literal sense, they cannot advance oneself in society. This countercultural teaching revealed God's heart for the marginalized and the unworthy. The Pharisees, in their self-righteousness, missed the point. They were spiritually sick, much like the man with dropsy, yet they refused to acknowledge their need for healing. Jesus' invitation to the kingdom is for those who recognize their deep need of redemption and rely entirely on their Redeemer, Jesus Christ. The Christian call is not to seek status or significance in this world but to find identity, contentment, and life in Christ alone. The true banquet is one where the humble are exalted, and those who recognize their spiritual poverty receive the fullness of God's kingdom. When we bow our knee before our savior, this is the true Shalom (wholeness) of humanity that we taste, but we will have in the fullness at Christ's appearing.

Christ's blessing is not based on personal righteousness, faith's worthiness, or even outward covenant membership. Only receive Christ's blessings through faith and the Spirit. The catechism clarifies that faith is the instrument by which we receive Christ's blessings, secured by his righteousness, not our own. We only receive this by faith. This assurance means believers are not just citizens of God's kingdom but heirs, enjoying a deep, familial relationship with God, moving from a courtroom setting to the warmth of the family room, as we borrow John Murray's analogy.Acts 16 illustrates this truth through the story of the Philippian jailer. Seeing Paul and Silas's unwavering faith amid suffering and their care for his well-being despite their pain, the jailer asks what he must do to be saved. His question reflects human nature—assuming salvation depends on personal effort. Paul responds that salvation comes through believing in the Lord Jesus, acknowledging him as the true King who has conquered sin and death. This faith is not about personal merit but trusting Christ alone.The sermon also highlights the broader implications of faith. The contrast between the enslaved servant girl and the jailer shows that true freedom is found in Christ, not in worldly control or spiritual bondage. Paul's deliverance of the girl from demonic oppression demonstrates Christ's authority, yet it results in persecution—mirroring the world's rejection of true salvation. Despite suffering, Paul and Silas rejoice, illustrating that faith in Christ brings unshakable joy. The jailer's conversion and the baptism of his household affirm that God works through families in the context of the covenant, as seen in the Old and New Testaments. The call is for us to see that as we believe in Christ, we are saved, receiving the distinct redemptive blessings in Christ.

The city of man will always try and triumph over the city of God. This is seen in the interaction between Christ and Herod. The Pharisees warn Jesus that Herod wants to kill him, but their motives are uncertain. They might be a faction that legitimately cares, or they might be with the rest of the Pharisees who want to silence Jesus. Herod himself represents the worldly pursuit of power, maintaining peace through intimidation by control and violence. John the Baptist is a clear victim of the tyranny demonstrated in the Herodian family.Christ seeks to confirm and establish the Lord's heavenly city. Christ seeks to bring the true vision of peace from heaven. This is not a kingdom that is established through fear and threat. No, it is a kingdom where one experiences the ideal of the shalom of God. A kingdom where one takes on the yoke of Christ, is in fellowship with God, and is restored rather than exploited. So, Christ, being confident about the true vision of peace (Jerusalem), does not cower before Herod. In fact, he makes his opinion known regarding Herod. He does not even address Herod, but instead calls him a "fox," exposing his weakness, smallness, and cunning ability to stand on the coattails of giants. Christ remains resolute in his mission, showing that true peace is not found in earthly empires but in the kingdom of God and entrance through the narrow door.Christ does not seek safety but willingly moves toward Jerusalem, knowing that Herod is not the threat but the earthly Jerusalem. His ministry of healing and casting out demons demonstrates his authority, yet Jerusalem rejects him because he does not fit their mold of a messianic king. The irony is that while people try to warn and protect Jesus, they fail to recognize that he is the one who has come to protect them, confirming the promise that God is a shield and defender. The ultimate rejection of Christ is not just by political rulers like Herod or Rome but by Jerusalem itself—the very city that should have embraced him as the fulfillment of God's promises. We are so deeply sinful, and it is so deep-rooted that we reject the prophet.Finally, we are challenged to reflect on the human tendency to resist God's work, much like Paul before his conversion, who "kicked against the goads." Despite Israel's rejection, Christ still offers the gospel and calls all humanity to repent. He weeps over Jerusalem, using imagery from the Exodus of the mother hen being like the eagle protecting its young. Christ knows that in order for Psalm 118 to be confirmed, he must be rejected by the builders only to be raised up as the cornerstone.The call to enter through the narrow door remains open right now. We are called to bow our necks under Christ's domain, discern what is pleasing to the Lord, and seek to live out his will. Let us mourn how the city of Jerusalem embraced Christ, let us celebrate God's sovereign will that He overcomes, and let us ultimately long for the vision of peace that comes from heaven. Praise be to God that even in this life, we have a taste of it. Let us walk as living sacrifices to our redeemer, knowing that our lives are hidden and secured in Him.

Many times as Christians we can be influenced by Greek thought. We can fall into a mindset that the body is merely a temporary shell for the soul. However, Scripture teaches that God redeems his people as whole people. He redeems us body and soul. The apostle Paul, in 1 Corinthians 15, makes it clear that we are not merely escaping fleshly tombs in our resurrection, but we will be raised in glorified bodies. Our current flesh was made for this world. Adam is from the dirt. He was created good in body and soul. Paul's point in 1 Corinthians 15 is that we would need a glorified flesh that is fit for heaven even before the fall. Therefore, rather than seeing our bodies as unimportant or disposable, we should recognize that God created us body and soul. He created us good. This backdrop is important to understand Philippians 3:21.We know that right now our bodies are subject to the death of the common curse, but God has not forgotten what he created good. God created us as whole beings—body and soul—and intends to glorify body and soul in his redemption. The Bible provides numerous examples of life after death, showing that believers consciously dwell with Christ while awaiting the physical resurrection. The resurrection of Jesus affirms that our future bodies will be physical, but a physical spiritual flesh that is fit for heaven glorified. As temples of the Holy Spirit, our bodies are not just vehicles for the soul but are meant to be cared for and honored. Instead of viewing our flesh as inherently sinful or something to be escaped, we should understand it as a good creation, personally made by God's hand, and it will one day be perfected because we taste Christ's blessings now in the Holy Spirit.In Philippians 3:21 Paul reminds us of our ultimate hope: the full realization of our redemption in glory. The work of the Holy Spirit in us now is a foretaste of the eternal joy we will experience. While we struggle with the effects of sin and the limitations of this age, we are being transformed by God's energy, which will ultimately bring us to our full glory. Our heavenly citizenship calls us to live with a mindset fixed on Christ's glorious return. The same divine energy that raised Christ from the dead dwells in us. It is not a mere manifestation of God, but the power of God that orients us and moves us through this age.

Jesus reminds us that we often ask the wrong questions, which leads us away from the truth. Instead of asking, “Have I done enough?” we should be asking if we are truly striving to enter through the narrow door on Christ's terms. Many assume they are in good standing with God, much like thinking they are a luxury car with minor flaws. However, the reality is far worse—we are broken beyond repair, and without Christ's redemption, we have no hope. Jesus' journey to Jerusalem highlights this truth, as he heads toward suffering and rejection, his followers think he will seize glory and sit on Jerusalem's throne. Truly then the city will live up to its name: the vision of peace. However, Christ is not traveling to sit on an earthly throne, but the heavenly one that he must attain through the cross and resurrection after living a perfect life.Along the way, someone asks how many will be saved, but Jesus does not answer directly. Instead, he calls for striving, which is an active pursuit of the narrow way. Salvation is not a matter of national identity or religious association but of genuine commitment to Christ.Jesus warns that the narrow door will not always remain open. Many will assume they are part of his kingdom because they have dined at his table, listened to his teaching, worshipped him, and were part of the right gene pool. But when the door closes, they will find themselves outside, rejected as evildoers. This is not about blatant immorality—it is about those who thought they knew Christ but were never truly known by him. The frightening reality is that many who expect to be inside will be cast out, while others from the ends of the earth—unexpected outsiders—will be welcomed into the kingdom. This dramatic reversal echoes Isaiah's prophecy of a great feast in Isaiah 25, where those who trust in the Lord will rejoice while others suffer separation from him. The warning is clear: entering through the narrow door requires striving, humility, and submission to Christ, not mere outward association with him.Ultimately, the real question is not about numbers or who gets in but whether we are truly hearing and submitting to Christ. The last will be first, and the first will be last—not because of human effort but because God's kingdom operates by his grace, not our merit. It is not about checking religious boxes or assuming we are safe; it is about seeking Christ wholeheartedly, being transformed by him, and knowing that only enters through the narrow door in Christ This is not easy, nor is it natural—it requires humility, dependence, and a willingness to be shaped by God's will rather than our own desires. The danger is not in failing to do enough good works but in failing to recognize our deep need for Christ and his redeeming grace. Therefore, the call is clear: strive, listen to Christ's word, and pursue Christ, for the door will not always remain open. The heavenly feast is only for those who bow their necks under Christ's yoke. Let us follow our redeemer savior, who graciously pursues.

Jesus continually overturns people's expectations. Christ does not fail to disappoint when we continue in Luke 13 when He heals a woman on the Sabbath. This woman had been suffering for 18 years—bent over, unable to stand up straight. Christ heals this woman, but the leaders are outraged. Why such a reaction? Because their rigid view of the Sabbath had blinded them to the true intention of Sabbath rest that God ordained. They saw rules, but Jesus saw a broken and burdened person needing rest. Jesus is not just addressing an outward issue, but an internal issue. The leaders missed the Lord's Sabbath intention. They were so focused on controlling religion that they completely missed the manifestation of Religion. Christ the Messiah is the embodiment of what the prophets promised. Jesus then turns the tables on them with a simple but devastating argument: If you'd untie your ox or donkey to give it water on the Sabbath, how much more should this woman—a daughter of Abraham—be freed from her suffering? He is saying “You show compassion for your animals, but you could care less about a daughter of Abraham.” Jesus is exposing the Lord's intention for his kingdom. The kingdom of God is not about outward rule-keeping but inward renewal. And this is unsettling, because it means that even deeply religious people can be far from God. It's not just bad people who are lost, but the Lord's covenant people can also miss the substance of God's grace even as they profess to walk in it. Then Jesus gives two mini-parables about the kingdom: the mustard seed and the leaven. Both seem small, insignificant—just like Jesus' movement at the time—but they grow into something unstoppable. That's how God works. His kingdom doesn't come through power and dominance but through quiet, transformation. Our challenge is to wait upon the Lord, it is wanting the Lord to transform us from the inside out. The gospel is not about avoiding or managing sin, but it's about pursuing our God. And until we see that pursuing and loving our God above all things, we'll either be self-deceived by thinking we keep our legalism or crushed by the unbearable weight when we realize we cannot heal ourselves. But as we pursue our Lord we recognize that he progressively heals us, and as we grow in our union with him we see that our sin is less satisfying in comparison to our basking in his glory. May we have a humble spirit, may we be a people who tremble at his word, and may we pursue our Lord because by his grace he has secured and pursued us.

Peter knows the weight of suffering. When Satan requested permission from Christ to sift Peter he caved. He denied his savior three times. One would think that such a record would disqualify Peter to talk about suffering. However, Peter encourages us to rejoice in suffering, feel blessed when insulted, and glorify God. This sounds a bit hypocritical that Peter would say such things. However, as we dig deeper we note that Peter is not a hypocrite at all, but rather a fellow sojourning living in the dispersion.Peter is communicating to us that living as redeemed people means enduring trials, sharing in Christ's suffering, and not a necessary failure in our Christian life. Peter reminds believers that suffering is not a sign of abandonment but a means of refinement like gold or silver having its impurities burned away. The trials we endure as Christians test and strengthen our faith, strengthen our union with Christ, and reveal our character. We rejoice not in superficial words of piety, but consciously seeing ourselves as sharing in Christ's sufferings which also means we will share in his glory.The presence of the Holy Spirit in us is God is refining and preserving us through every hardship. Ultimately, our confidence lies in the Spirit of God who dwells in us, the same Spirit which raised Christ, and the full glory that filled the temple is in us. This divine presence secures our heavenly destiny and empowers us to live as God's people, even in the context of suffering. The Spirit is not a temporary gift but a permanent power that preserves us as we consciously persevere in Christ by faith. Thus, we are called to walk in the Spirit, trusting that God is working out His redemptive plan in us, and securing our place in His eternal kingdom. Let us rejoice in God's refinement, and not suffer as evil doers in this age.

So often we reduce Job down to a book about suffering, but we miss the deeper theodicy. Theodicy is dealing with the issue of a just God and suffering in this world. Job is a book about God showing he will triumph over Satan, and addressing the issue of theodicy. The seed of the woman will be crushed. Job, the main actor in this historic story, is put forth as a champion. Job is in line with the counselors that the righteous receive blessing while the wicked receive punishment. Job has to wrestle with this self-righteous view. Job comes to know God and eventually puts his hand over his mouth after knowing that the ways of God are more complex than the box man builds around God. This theme is echoed in Christ's response to the question of the Siloam tower. Here humans died, the setting seems to be that the Galileans probably deserved it, but Christ calls all people to repentance, emphasizing that righteousness is not determined by outward circumstances but by one's hearing Christ's words. Suffering is complex, and the study of suffering in light of a just God is even more complex. Christ further illustrates this point through the parable of the barren tree. The tree, despite receiving care and nourishment, fails to bear fruit, symbolizing those who hear the gospel but remain unrepentant. They are not hearers of God's word, but merely performers. Just as the vineyard owner delays judgment to give the tree one more chance, God's patience allows time for people to repent, reorient their mindset, and humbly submit to Christ. Christ echoes the words of John the Baptizer that the axe is at the root, so the time to repent, hear Christ's call, and consciously be oriented towards Christ's kingdom is right now. Job's story fits this broader biblical narrative by challenging simplistic views of divine justice. Job's friends assume that there is a direct cause-and-effect relationship between righteousness and suffering, but Christ is making the case that God's ways are more intricate and complicated than the boxes we place around God. Christ's point is that suffering should not lead to self-righteous vindication, but to humble self-examination that leads one to conform to Christ's kingdom, and discern Christ's ways. Our role is to remain faithful by discerning what is pleasing unto the Lord, conform to the Spirit's proddings, and humbly submit to God's will as sojourners in this world.

The return of Christ is not just a concept, but it's a reality that orients and grounds how we live today. Many of us, when we think about His return, are either tempted to ignore it as something so future that we doubt Christ is coming at all. On the other hand we might fear the looming judgment. But Scripture tells us that Christ's return is both a sobering and a thrilling reality. He is not only the Judge but also the Redeemer who has already secured our place in His kingdom. If we are in Christ, we don't have to live in uncertainty—we can have confidence because we are represented by our great Melchizedekian Priest and not our performance. Judgment isn't about measuring up; it's about who possesses us. And if we belong to Christ, we can look forward to His return with joy rather than dread.But how do we know if we belong to Him? Jesus makes it clear that His true followers aren't identified by religious performance, but by their response to His grace. The sheep in His parable didn't do grand, impressive things—they simply lived out of love, responding to needs around them in ordinary ways. They fed the hungry, welcomed the stranger, cared for the sick. Why? Because when you truly understand grace, it changes you. You stop asking, “What do I need to do to get in?” and start asking, “How can I reflect the love I've received and seek to share one another's burdens?” This is the key difference between those who are secure in Christ and those who are not. The goats in Jesus' parable weren't condemned because they failed to check off a list of good works, but because their lives revealed that they had never had a heart that was tender to their Redeemer, Lord, and Master.So, how do we live in light of Christ's return? Not by trying to earn our place, but by living as people who know we are already His. That means prioritizing the kingdom—not as a task list, but as a way of life. It means trusting that the world, in all its brokenness, is not spinning out of control, but is heading toward restoration under the reign of Christ. The hope of His return isn't an escape plan; it's the assurance that everything we do, every act of love, every moment of faithfulness, is part of His ultimate redemption. And that changes everything because we have the joy of showing the Gospel even in our everyday ordinary tasks. Let us seek our King because he has first sought us!

Colossians 3:1-4 assures us of the significance of Christ's dual nature and heavenly position. Lord's Day 18 contrasts two heretical views that contradict the two natures of Christ: Eutychianism and Nestorianism. Eutychianism blends the two natures in such a way that Christ is a hybrid human who is a man god or god man, but not God and man. The divine and human natures bleed into each other. Nestorianism teaches that the two natures are so radically divided that Christ is almost two persons. Neither of these positions understands the hypo (under) static (same/consistent) union of Christ. A very practical problem with these views is that our redemption is never accomplished because the creature that offended has not endured the Lord's wrath. The eternal punishment we deserve has not been poured out. Thus, we are still in our sins.Colossians 3:1-4 assures us that Christ's ascension to heaven marks his position as the glorified God-man, taking his seat at the right hand of the Father. He is ascended in glory as the glorified God-Man. His glorified human nature is bound to space and time while his divine nature is everywhere present or omnipresent.His presence in heaven is described as advantageous for believers, as he now serves as our ultimate authoritative advocate before God. Christ intercedes on their behalf, understanding our struggles and needs. He knows our weakness as our sinless priest who walked this age. He knows our struggles because he dwells in us by His Spirit. His heavenly ministry ensures our glorification as he guides, intercedes, and empowers as our savior.His supreme position refutes alternative spiritual philosophies that appear to threaten our Christian life. Christ's ascension testifies that he has overcome and we are guaranteed to overcome in him because He has triumphed. He is our heavenly advocate who continues to sustain us in this age.

The Christian life is often seen as one where believers coast carelessly in Christ's finished work, secure in their righteousness through Him being completely indifferent to morality. However, the gospel calls for a responsive life, marked by tenderness and sensitivity to Christ's leading, driven by new desires as the Holy Spirit works in Christ's servants. Though Christ's sovereignty assures us that He will take care of our needs, the gospel challenges us not to be passive, but to actively serve Him as living sacrifices while awaiting His return. We are called to live in light of the kingdom, anticipating the fullness of Christ's blessings when He comes again, while diligently serving in the present. This includes staying vigilant and prepared, like the servants waiting for their master's return, with lamps burning and hearts ready to welcome Him.Christ's parables exhort us that we live consciously in light of Christ's provision, not relying on earthly storehouses but trusting in God's care. Jesus instructs His followers to be prepared, living as if His return could come at any moment. The parables of the faithful and wise servant highlight the importance of serving diligently, even in the master's absence, and being alert to His return. The kingdom's radical nature is revealed when the master, instead of merely commanding service, invites the servants to dine with Him and even serves them. This reversal of roles underscores the sacrificial love of Christ and the grace extended to His people, who are called to wait with readiness, faithfulness, and joy rather than complacency.The kingdom challenge calls for believers to live with an awareness of Christ's return, not to take His delay as an excuse for complacency or indulgence. Jesus warns that those who fail to live faithfully, abusing their position, will face judgment. The severity of this judgment varies, depending on the knowledge and responsibility each servant has been given. While the passage warns against neglecting the master's commands, it also encourages a life lived before the Lord's face (Coram Deo), seeking to glorify Him (Solo Deo Gloria) in all things. Christians are reminded that their actions matter and that God holds them accountable. Still, they are also empowered by Christ's finished work and the Holy Spirit to live with wisdom, humility, and reliance on God's guidance. Ultimately, we are called to live in light of our physical reunion with our savior while we walk by faith in the power of the Holy Spirit.

The resurrection of Christ is a profound doctrine that assures us of our redemption and transformation in Christ. While it might seem straightforward—Christ lived, died, took our sin, and was raised to life—the challenge lies in understanding its full implications for us today. Some may believe that Christ's resurrection means we have already reached the end, experiencing the fullness of glory right now. However, Paul's teaching in 1 Corinthians 15 reveals that while we are secured in Christ, but we still wait to sing the final victory hymn. The resurrection assures us that we have moved from death to life, yet we still experience the struggles of this broken world, awaiting the full realization of our redemption. The Heidelberg Catechism emphasizes that Christ's resurrection not only declares Him as the Son of God but also grants us righteousness, regeneration, and the hope of eternal life.Death, as portrayed in Scripture, is more than the end of physical life; it represents the brokenness of this age and the tragic consequence of sin. The first man, Adam, was formed from the dust and given life by God, but his rebellion led to a fallen existence. In contrast, Christ, the last Adam, is from heaven. He is the life-giving Spirit securing our life, redemption, and physical resurrection. Despite the resurrection being a historical reality witnessed by many, even the early Corinthian church struggled with doubts about its reality. Paul's teaching makes clear that if Christ is not raised from the dead, then we have no true life, no real spiritual power, and no lasting future in glory.The resurrection life is ours now, but not yet in its fullness. Christ's resurrection power works in us through the Holy Spirit, ensuring our ultimate glorification while calling us to walk faithfully in this present age. We experience the victory of Christ as we walk in the Holy Spirit, united to Christ, and progressively transformed day by day into His image. Paul encourages us to remain steadfast, knowing that Christ has secured our future resurrection, and we are called to live in anticipation of that final triumph. Currently, we walk in the power and confidence of Christ's work, living as thanksgiving offerings, not adding to Christ, work, and seeking to glorify God in all aspects of life while waiting for the full physical glory.

The passage explores Christ's teaching on material wealth and priorities through the lens of a parable about a man seeking his inheritance. Initially, the issue is framed around a personal dispute where one brother demands his share, revealing a heart of covetousness rather than a concern for family legacy or honoring God's wisdom. Christ rebukes the man's perspective, highlighting the deeper problem of placing too much value on earthly wealth rather than seeking eternal security in God. The passage reminds us that life under the sun is fleeting and that true security is found in trusting Christ's provision, not in material accumulation.Christ then presents a parable of a rich man who plans for his future by building bigger storehouses for his crops, focusing entirely on himself without regard for God or others. The parable does not condemn business or private property but rather exposes the man's self-reliant attitude and failure to recognize God as the provider. The rich fool's error lies in his misplaced security in self reliance rather than in God's protection. Scripture supports wise planning and stewardship, but Christ warns against the idolatry of self reliance and encourages his followers to seek heavenly priorities, understanding that earthly gains cannot secure eternal life.Finally, Christ addresses the anxiety that often accompanies concerns about material needs. He assures his followers that God, who cares for the unclean birds and temporary flowers, surely loves his people more. Christ's exhortation is not to reject work or planning but to entrust our lives to God's care, living with a heart that prioritizes the kingdom of God over temporary security. True faith means living in the confidence of God's sovereignty and provision, living with confidence in his promises, and seeking to please him rather than striving for earthly status. Ultimately, we rest in the assurance that our legacy is in Christ, finding our worth and success in his finished work and future return. He is our Shield and Defender!

Christ enters history as the suffering servant to overcome the problem of sin. Sin's problem is deeper than we can imagine. Sin's depth and severity demand a redemption only Christ provides and overcomes. The problem of sin is a hellish problem.Christ's being fully God and fully man enables him to endure the eternal punishment of hell in a way we will never grasp. In Christ's divine nature he is outside time and space; as man, he fully receives the full wrath of God as the offending creature. His cry from the cross, “My God, my God, why have you forsaken me?” declares that is a moment of time he endured hell as the sin cursed creature. Christ committing his spirit into the father's hand tells us that the two natures are still distinct as we are assured that Christ is really dead because his body is laid in a grave.Christ living to make intercession means he is not left in the grave as a failed servant. This ongoing intercession emphasizes our dependence on Christ and the assurance that his work is complete, freeing us from attempting to earn redemption through our own efforts. However, even as redeemed Christians we are prone to wander. Praise be to God our perfect priest continues to intercede on our behalf and sustain us through this age.

In Luke 12:1-12, Jesus confronts the hypocrisy of the Pharisees, warning his disciples to beware of the “leaven of the Pharisees.” This is the fermented product from the old loaf that is put in the new loaf. He exposes the dangers of living for outward appearance rather than living by faith in the Holy Spirit. True piety is living before the face of God rather than pleasing the community. Grace liberates us from living up to the community's expectations, trying to earn God's favor, and failing the human standard. Christ calls us to live with integrity, knowing we are only made worthy in Christ, and will only conform as we are joined to our savior.Jesus then reassures his disciples that God's cares for his people. If God notices even the minor details of sparrows being sold and counts the hairs on our heads, how much more does he value us. When we know our worth is secure in God's love, we are freed to obey him from a heart of gratitude rather than a spirit of fear. This shifts our motivation from self-justification to worship, cultivating a life that manifests God's character. We are not living out of fear of judgment, but living as living sacrifices joined to Christ before the Lord's face.Finally, Jesus speaks of the Holy Spirit as the source of courage and guidance in times of trial. True piety flows not from our strength but from God's Spirit, who sustains and equips us even in our most vulnerable moments. Jesus warns that we will face persecution and we might not always know how to respond. However, Christ's redemption continues to be at work in us in His Spirit. The Holy Spirit will sustain and give us the words to say in our intense times of trial.

In Galatians 3:10-14, Paul makes clear that we are not going to remove the sting of death by our works. The law demands perfect obedience, and no one can meet its standard. This reveals the depth of human sin and the impossibility of earning God's favor through self-effort. Paul underscores that righteousness comes not through the law but by faith, quoting Habakkuk 2:4: “The righteous will live by faith.” This is a gospel moment—our standing before God depends on His grace, not our performance.Paul then highlights the redemptive work of Christ, who became a curse for us by dying on the cross, fulfilling Deuteronomy 21:23. Jesus took the curse we deserved so that we could receive the blessing promised to Abraham that only comes by faith in the Spirit's power. This exchange is the heart of the gospel: Christ bore our penalty, and we receive His righteousness. The cross is not just an act of forgiveness but a complete reversal of the curse, securing our freedom and reconciliation with God.Finally, Paul connects this truth to God's promise to Abraham, showing that the gospel has always been about faith. Through Christ, the blessing of Abraham extends to the Gentiles, breaking down all barriers of ethnicity, culture, and works-based religion. Paul reminds us that salvation is a gift of grace, received by faith alone, ensuring that no one can boast. This passage calls us to abandon self-reliance and trust entirely in Christ's finished work.

What do we make of the statement, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” Does this mean that Christ is a sinner? If that is the case then we are in a horrible predicament. What does Paul mean? Paul is describing the heart of the Gospel and the ministry of reconciliation. He explains that the purpose of Christ's life, death, and resurrection is to reconcile sinners to God. There is a double transaction that must occur. Our sins get credited to Christ. He is so holy that our sin does not contaminate him. He does not know sin in the sense that he is a sinner. Jesus in his perfection is treated as the sinner. The other side of this is that Christ's perfect work is given to us. We are credited as faithful sons. Jesus was treated and received what we deserve. He was treated as a sinner who never sinned. This was done so that we can receive the righteousness of God. But notice, this isn't just about our individual salvation. In the context of 2 Corinthians 5, Paul is calling the Corinthians to live out this reconciliation. If Christ has reconciled us to God, how can we not live as agents of reconciliation in the world? To know that Jesus became sin for us is to know a love so radical that it reorients everything about how we relate to God, to ourselves, and to others. This transaction shows us the depth of sin. It shows what it takes for sin to be eradicated and removed from us. It shows us what needs to be done in order for us to come into the Lord's presence. The beauty of this verse is that it does not just show the hope of the gospel, but it assures us that the gospel is not theoretical, but actual as we are joined to Christ we receive his distinct blessings. We are called to live out the life-giving union that is ours in Christ Jesus.

Christ's birth turns the world values upside down. Ceasar established world peace, but the story communicates that Ceasar can only maintain peace through power. This is contrasted to the true king born in a peasant's home God is showing us something profound: His kingdom doesn't operate according to the world's priorities of wealth, power, and status. His kingdom is established only his power and not in his intimidation.The story does not get better. Shepherds, a vocation that many rabbis would forbid are out in the field. These are men who could not testify in court. These are not credible witnesses. However, they are the first in Luke's gospel to be entrusted with the message of Christ's birth. They also see the angelic army assembled before them.The shepherds testify that the Lord's blessing does not go to the worthy. The Lord's blessings and good news do not come to the religious. Rather, this is a message for all. This is for the elite centurions right down to the outcasted shepherds. All need to bow the knees to the messiah and find their life in him.Jesus fulfills the Lord's will by coming to save the sinner and not the righteous. The righteous do not need a savior, but it is the sinner who has the cross-like posture before the Lord's throne. The angels in heaven do not engage in war. They know that war only comes through the success of Christ's humiliation in the incarnation, his humiliation in obedience, and his humiliation in death, and this results in his glorification.As we conclude our Christmas series let us marvel at the humble victory that our Lord accomplishes in his son. He could have sent his angels to establish world peace, but our Lord saw the bigger picture and the need to eradicate sin!

We can misunderstand redemption. We can make redemption something that is sentimental and miss the deeper implications of redemption. Israel is enslaved for 400 years. We can think of their redemption through the Red Sea, but miss the point that they deserve to be cast down and held in bondage. We also see that we are redeemed because Christ is the true Son of God. He is eternal, having the same nature as the Father. However, we are only adopted by the Father because of Christ's perfect work. He is the faithful son who lays down his life so the unfaithful children can have life. This new birth and life is because of Christ's merits and applied by the Spirit. Our inheritance and life are only by the work of the Spirit, initiated by God, and not by our effort. Sure, we walk in the Spirit and orient our affections to heaven. We are called to consciously live this life under the domain of the Spirit. This is why Godliness is a mystery. Our security is only in Christ. Ultimately, we have our adoption and inheritance by the grace and mercy of our God. We consciously live as people identified and secured in a new family. We walk in the power of the Lord's Spirit.

Christ enters history through a scandalous line calling into question his credibility. However, God defies human expectations. We expect the Lord to fail, but he succeeds. The Lord shows that he can take broken and sinful people and use them to secure his victory. He is bigger and stronger than his people. Tamar, Rahab, Ruth, and Bathsheba display that the Lord will not use conventional people to establish his promise through the Messiah. Joseph suspects that Mary was unfaithful to him and in love with another man. The genealogy could certainly lead one to easily draw that conclusion. However, by the Angel's intervention, he learns that there is a bigger plan. Just like the story in Genesis when the seed of the woman dies or is hampered in some way it appears the serpent seed has won. The Lord shows that his purpose, his power, and is plan is not what human beings expect. The Lord wants his people to see that he has established his promise. Humans are used, and genealogy shows us that it is not always the cream of the crop. Yes, God's people fail. However, by the grace of God, their overall trajectory is that the Lord's strength is shown in the midst of human weakness. The Lord has been with his people in the high times of their history as well as their low times. Ultimately, Christ is the seventh seven. Christ establishes the kingdom, using a broken people, and slaying the serpent. Matthew captures the tension about whether or not God can establish his kingdom. The answer is yes! Against all hope, the Lord is always faithful. He secures, redeems, and makes his people alive to live unto him out of gratitude.

Paul opens the chapter by reminding believers of their freedom in Christ: “For freedom, Christ has set us free; stand firm, therefore, and do not submit again to a yoke of slavery” (v. 1). The gospel frees us from striving in the flesh that misses Christ, and the gospel as we conform in our power. It also shines a light so we see where we sinfully indulge selfishness and self-reliance to find joy on our terms. We must focus on Christ as we walk in His Spirit. Paul contrasts two ways of living: life according to the flesh and life in the Spirit. The flesh, in Paul's terms, is not just the body but our old, self-centered nature—our default way of living apart from God. It's a life marked by striving, selfishness, and broken relationships. Paul lists the works of the flesh (v. 19-21), which include sins of self-gratification (like sexual immorality and drunkenness) and sins of self-righteousness (like envy, dissensions, and jealousy). Living in the flesh is our attempt to build our identity apart from Christ's power and Lordship. We can do this through moral performance or selfish indulgence. The flesh is fundamentally self-focused, driven by a desire to control our own lives and find meaning apart from the gospel and from submitting to Christ. Life in the Spirit, by contrast, is marked by freedom, transformation, and love. Paul describes the fruit of the Spirit (v. 22-23): love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. When we lose sight of the to do list and focus on living for Christ we produce fruit just as the fruit grows naturally when connected to the vine, so the Spirit produces Christlike character in us when we abide in Him (John 15:5). Life in the flesh is about striving, either through self-indulgence or self-righteousness, but life in the Spirit is about surrender—trusting the Spirit to work in and through us. The Spirit doesn't just give us new behaviors; He gives us a new heart. Paul's command to “walk by the Spirit” (v. 16) is not about trying harder but about living in daily dependence on the Spirit. In the same way, life in the Spirit is about continually turning to God's grace for every need, moment by moment. The Spirit frees us from self-centeredness so that we can love sacrificially, reflecting the love we've received from Christ. Galatians 5 teaches us that life in the Spirit is not about trying harder to be good but about being transformed by grace. The flesh leads to striving and self-destruction, but the Spirit leads to freedom, fruitfulness, and love. When we give up our control, submit to Christ, and walk in the Spirit we find the power to live out the Shalom, the peace, and the joy that God has created us to enjoy as we commune with him.

Genesis 21 recounts the fulfillment of God's long-awaited promise to Abraham and Sarah—the birth of Isaac. This chapter centers on God's faithfulness, the nature of grace, and the surprising ways God accomplishes His purposes.The chapter opens with the Lord visiting Sarah, just as He had promised (v. 1). At the age of 90, Sarah gives birth to Isaac—a name meaning “laughter”—as a testament to the joy that comes when God's promises are fulfilled, even in the face of human cynicism. Isaac shows the Lord's redemption: God moves his people from cynical laughter to joyful celebratory laughter. God's promises don't operate on our timeline; they operate on His. Isaac's arrival reminds us that waiting on God is not wasted time but formative time—teaching trust in His sovereignty.Isaac's arrival contrasts sharply with Ishmael's, Abraham's son through Hagar. Ishmael represents human effort—Abraham and Sarah's attempt to secure God's promise through their plans. Isaac, however, is entirely the result of divine grace, showing that God's blessings come as gifts, not as something we can earn or achieve.Isaac shows the impossibility of the Christmas promise. The thought of the Lord establishing his promise through death seems absurd. However, Abraham and Sarah testify that the Lord establishes life through death because the Lord knows the depth of sin, and what it will take to overcome it. Isaac sets the joyful foundation, but Christ is the one who definitively establishes the foundation by fulfilling God's promise.

Paul addresses a fractured church, divided into factions based on allegiance to specific leaders—Paul, Apollos, Cephas, or even Christ in a tribalistic sense. These divisions reveal the human tendency to seek identity and superiority in secondary things, even in the church. Paul responds by re-centering their focus on Christ alone, emphasizing that their unity and salvation are rooted not in the messengers, but in the message of the cross. Human hearts naturally turn good things, like church leaders or even the gospel, into ultimate things that ironically look away from Christ. We are those who create idols that divide rather than finding significance in Christ. But Paul dismantles these divisions by reminding the Corinthians of the gospel's leveling power: none of them were baptized into Paul or Apollos—they were baptized into Christ. The cross is not just the means of salvation; it's the ultimate unifier, declaring that all believers are equally in need of grace. The key takeaway is that the gospel creates a new identity transcending tribalism. In Christ, there's no room for boasting in human leaders or factions because everything we have is a gift. This passage challenges us to examine where we are tempted to find our worth outside of Jesus and invites us to center our hearts and community on the One who unites us all.

In Acts 17:22–31, Paul addresses the philosophers in Athens, presenting the gospel, and calling them to see that they do not market god. It is God who continues to uphold this creation whether we affirm it or not. Paul begins by acknowledging the Athenians' religiosity, even pointing to their altar “to an unknown god.” He uses their cultural and spiritual hunger as a starting point to reveal the true God — not a distant deity but the Creator who is near, sustaining all life. Paul calls them to account for the fact that they do not discover and promote the gods but that there is one God who sustains all things.Paul then calls them to repentance, announcing that this God has revealed himself in Christ. Jesus' resurrection is proof that God will judge the world through him.The resurrection isn't just evidence of God's power; it's the assurance of his love and the hope of renewal for all creation.

The crowd is seeking signs, challenging their demand for proof, but Christ says they will receive the “sign of Jonah.” Jonah was the sign to Ninevah so Christ is the sign for the current generation. Then Jesus shifts to a metaphor of light and vision. The problem isn't the light (the gospel) but the eye (our spiritual perception). If our “eye” is healthy, we'll see clearly and live in the light. If not, we're plunged into darkness. So, we are not to demand signs but to see the Gospel as the sufficient light pointing us to Christ. We are to have a singular focus on the kingdom. As we are focused on the Lord's kingdom, his light will continue to conform. Ultimately, it is the call to give ourselves to the Spirit, the sole source of light and life.

We welcome Mr. Roy Kim to our pulpit while Pastor Paul Lindemulder enjoys a week off. In Job 3, we see Job's raw and unfiltered anguish. After losing everything—his wealth, his children, and his health—he breaks his silence and curses the day of his birth. This chapter shows us the depths of human suffering and the honesty of biblical faith. Job doesn't sugarcoat his pain or pretend to be fine. Instead, he expresses the full weight of his despair, wishing he had never been born and lamenting the darkness that has engulfed his life. God allows honest lament—Job's words are deeply emotional and even shocking, yet God doesn't rebuke him for pouring out his heart. This shows that God welcomes our questions and grief, even when they are raw and messy. Despair arises when suffering feels meaningless—Job's cry is rooted in the feeling that his life has lost all purpose. He doesn't yet see the bigger picture, but his pain foreshadows the human cry for meaning in suffering, ultimately answered in Christ. Job suffers, but he still prays—Though Job curses the day of his birth, he never curses God. His lament is directed to God, showing that even in his darkest hour, Job clings to the reality of God's presence. We are encouraged to be honest about our pain while trusting that God can handle our darkest cries—and that He works even through suffering to bring ultimate redemption.

We welcome Mr. Roy Kim to our pulpit while Pastor Paul Lindemulder enjoys a week off. In Matthew 20:1-16, Jesus tells the parable of the workers in the vineyard. This parable challenges our sense of fairness and exposes the radical nature of God's grace. A vineyard owner hires workers at different times throughout the day, yet pays them all the same wage. Those hired first grumble, feeling cheated, but the owner reminds them that he gave them exactly what he promised. God's grace is unearned and generous—It's not based on merit or how long we've worked. Those who arrive late (like the thief on the cross) receive the same reward as lifelong believers because salvation is a gift, not a paycheck. Our pride blinds us to grace—The first workers represent those who feel entitled to more because of their perceived efforts. Their complaint shows a heart that values comparison and fairness over gratitude. Ultimately, this parable flips human values upside down. It invites us to rejoice in the generosity of God, rather than resent it, because none of us deserves his grace in the first place.

Psalm 55:22 is part of David's deeply personal and anguished prayer, where he laments betrayal and overwhelming sorrow. He describes the agony of war and ultimately being betrayed by a close friend. He wrestles with feelings of fear, anger, and despair. Yet, in verse 22, David pivots from venting his pain to expressing trust in God. David acknowledges the crushing weight of life's burdens—especially those caused by betrayal and injustice—but points to the radical hope in casting those burdens onto God. The psalm reveals that we don't need to carry the weight of our pain or solve every problem ourselves. Instead, we're invited to entrust our struggles to the One who is both infinitely powerful and intimately loving. God sustains us not by removing all hardships, but by giving us the strength to endure and the assurance that He will uphold the righteous in His unshakable faithfulness. Truly, he is our powerful father because he is creator and continually cares for this world and his people.

Jesus heals a man who was mute due to demonic possession, sparking amazement among the crowd. However, some accuse Him of using demonic power (Beelzebul) to cast out demons, while others demand a sign from heaven to prove His authority. Jesus responds with powerful logic, exposing the absurdity of their claim—why would Satan work against himself? Instead, Jesus declares that His work is evidence of God's kingdom breaking in. He warns that neutrality is not an option; those who are not with Him are against Him. He further cautions that simply ridding oneself of evil without filling the void with God leads to greater vulnerability. A clean but empty “house” is an open invitation for even worse spiritual oppression. Finally, when a woman in the crowd praises Jesus' mother for giving Him birth, He redirects the focus, saying that true blessedness comes from hearing and obeying God's Word.This passage reveals the radical claim of Jesus' authority and the decisive nature of following Him. It warns against the dangers of superficial spiritual change—reformation without the Lord's transformation. Jesus doesn't just aim to remove evil; He wants to renovate and regenerate with the presence and power of God.

In Galatians 4:1-7, Paul explains that believers in Christ are no longer like slaves with no real exercise of the inheritance. It is in Christ that we are children of God through faith. We are no longer under the tutor who would teach us to be adults and function at some point as an adult.With Christ's coming, however, believers are redeemed from this bondage. Through Jesus' sacrifice, we are not only set free as adults walking in the Spirit but also adopted into God's family. This adoption allows them to call God “Abba, Father,” a deeply personal and intimate term that conveys closeness. God is not a Roman Father who is harsh and unpredictable. Rather, he is a Father who shepherds his children desiring to see them grow in him.The use of “Abba, Father” reflects a significant shift from a relationship based on law and obligation to one based on grace and family. It changes our motivation: we obey not out of fear but love and gratitude. With the Spirit within us, we can confidently approach God, not to earn favor but because we are already fully embraced as His children. This adoption and inheritance change everything, grounding our identity and security in God's love rather than our performance.

Jesus's disciples want to learn how to pray from their teacher. Jesus teaches them to pray to the father who places our absolute reliance on our heavenly father as citizens of his kingdom. Jesus then shares a parable about a persistent friend. In this story, a man goes to a friend at midnight to ask for bread. At first, the friend is reluctant, but because of the man's persistence, he eventually gives him what he needs. This parable illustrates the importance of persistence in prayer. Jesus further encourages His disciples to “ask, seek, and knock,” promising that those who do so will receive answers. He emphasizes God's desire to give good gifts. If fallen fathers know what is good for their children how much more our creator and redeemer? Ultimately, the greatest gift is the new birth, the entrance into the new family, and calling upon our heavenly father as Abba.

Ephesians 2:1-10 highlights the transformative power of God's grace in the lives of believers. Historically because of Adam we are dead, living in sin and separated from God (verses 1-3). However, in verses 4-5, God takes the iniative by his mercy and love making us alive together with Christ. His resurrection is not just overcoming our physical death, but moves us from children of wrath to children of God.In verse 8-10, Paul makes it clear that salvation is a gift from God, not something earned by works. He states that we are saved through faith, and even faith itself is a gift from God. This means no one can boast about their salvation, because it is solely by God's grace, not by human effort. We only live out the gospel by the Lord's power.

Hebrews 10:19-25 emphasizes the boldness and confidence believers have in approaching God, based on the sacrifice of Jesus. In verses 19-22, the writer encourages Christians to draw near to God with sincerity and full assurance, holding fast to the hope of salvation, because we have a final priest who has cleansed and opened the heavenly sanctuary. It is our priest who represents us in heaven, he stands over his church, but guarantees that we can draw near to God. Verse 22 is the first of three exhortations that we draw near to God. We are not distant from God even while we are on this earth. Verse 23 urges believers to hold tightly to their confession of faith without wavering, we are exhorted to stand firm in the hope that God is faithful to fulfill His promises.Verses 24-25 call the community to encourage one another toward love and good deeds, especially as the Day of Christ's return draws near. The passage underscores that our confession of faith—declaring and affirming our hope in Christ—should be lived out through mutual support and active participation in the life of the church as a people joined to the one priestly redeemer.

Genesis 3 records the fall into sin. This is a tragic day when Satan enters the garden, challenging the Lord's word. Eve is tempted, and Adam fails to defend the Garden Sanctuary. They eat of the tree of the knowledge of good and evil only to discover that death is separation from their communion and fellowship with God. Adam and Eve realize their nakedness, and they are ashamed, contrasted to the Lord's creation when they were naked and unashamed. Now, they do not want to be vulnerable before the living God. Their fellowship is instantly broken. This act of disobedience brings sin and death into the world, altering humanity's relationship with God. God pronounces consequences on the serpent, the woman, and the man. Speaking to the serpent, God says, “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will crush his heel” (Genesis 3:15). Humanity will be divided into two lines. There is the seed of the woman represented by the Messiah. Adam defected to the Satanic army. The Lord will rise and triumph over the Satanic Army as some of the human race will be the Lord's seed, and some will be left on their course as Satan's seed. The Lord sets up a guarding angel with a flaming sword that administers eternal death. Anyone who gains access to the tree will be cut off. The Lord provides cover for Adam and Eve, symbolizing the first sacrifice. The Lord will pass through the sword as the God/Man. He will take the eternal punishment that man cannot endure. The first gospel is proclaimed in paradise as Adam and Eve are pushed out of the garden sanctuary. Jesus Christ will enter history, live a perfect life to consecrate his people, endure eternal punishment, and rise in victory to live in the heavenly temple as our eternal priest.

In Luke 10:38-42, Jesus enters a village, and Martha invites Jesus into her home. She is going to host Jesus with her sister, Mary. Martha is busy preparing and serving while Mary sits at Jesus' feet, listening to his teaching. Frustrated, Martha tells Jesus to make Mary help her. However, Jesus gently tells Martha that while she is worried about many things, “only one thing is necessary.” He explains that Mary has chosen the “better part” by focusing on his teaching, something that won't be taken from her. Jesus clarifies that service in our strength is not service to God. One has to start in the renewing work of the Spirit, doing these works in the power of faith. Martha is simply doing and not hearing.

In Romans 5:12-21, Paul explains how sin entered the world through our representative Adam, leading to death for all humanity. He contrasts Adam's disobedience with Christ's obedience. While sin and death spread through one man's failure, God's grace and the gift of righteousness come through Jesus. Paul emphasizes that just as death reigned through Adam, grace reigns through Christ, offering eternal life to those who believe. Paul points out that all in Christ are saved, and all in Adam are condemned. This is not a universal salvation but a consolation that Christ's work overcomes Adam's fall for all who are in Christ Jesus.