Passion Creek Church

In Matthew 20 Jesus tells a parable about a master who rewards his workers based on grace, not their merit. In the parable, Jesus explains that God gives grace out of his goodness, not our productivity. Most of us struggle with this truth today. While we're grateful for God's mercy extended to us, we can grow bitter when God gives mercy, providence, and blessings to those we don't think deserve it. But this comparison keeps us from experiencing joy from God's grace towards us. To avoid becoming bitter with God's generosity towards others, we practice contentment.

In Matthew 20 Jesus tells a parable about a master who rewards his workers based on grace, not their merit. In the parable, Jesus explains that God gives grace out of his goodness, not our productivity. Most of us struggle with this truth today. While we're grateful for God's mercy extended to us, we can grow bitter when God gives mercy, providence, and blessings to those we don't think deserve it. But this comparison keeps us from experiencing joy from God's grace towards us. To avoid becoming bitter with God's generosity towards others, we practice contentment.

In Matthew 18:21–35, Jesus tells a parable that exposes the danger of harboring unforgiveness. In the story, a servant is forgiven for his great debt by a king, but then refuses to forgive others who owe him a great debt as well. Jesus uses this parable to show that unforgiveness is poison to our souls. It hardens our hearts against others, turns wounds into bitterness, and bitterness into bondage. But forgiveness is freedom.Jesus invites us to forgive not merely for our hearts, but from our hearts and ultimately to our hearts—receiving His forgiveness so deeply that it transforms the way we see and treat others.

In Matthew 18:21–35, Jesus tells a parable that exposes the danger of harboring unforgiveness. In the story, a servant is forgiven for his great debt by a king, but then refuses to forgive others who owe him a great debt as well. Jesus uses this parable to show that unforgiveness is poison to our souls. It hardens our hearts against others, turns wounds into bitterness, and bitterness into bondage. But forgiveness is freedom.Jesus invites us to forgive not merely for our hearts, but from our hearts and ultimately to our hearts—receiving His forgiveness so deeply that it transforms the way we see and treat others.

In Matthew 25, Jesus tells two stories that illustrate what it means to wait for him to return. In the first story, ten bridesmaids wait for the arrival of the groom and the start of the wedding celebration. Half are ready when the groom finally comes, but the other half miss the wedding entirely because they're unprepared. Jesus' warning is simple: true disciples don't just wait for Jesus to return — they prepare their hearts and lives for it.The second story shifts from a wedding banquet to a final judgment, where Jesus separates sheep from goats. The separation isn't based on religious activity or spiritual knowledge but on on who was willing to serve “the least of these.” Both of these stories teach us what it means to wait expectantly for Jesus to return: meeting needs, serving others, and working to prepare the world for the Kingdom to come in full.

In Matthew 25, Jesus tells two stories that illustrate what it means to wait for him to return. In the first story, ten bridesmaids wait for the arrival of the groom and the start of the wedding celebration. Half are ready when the groom finally comes, but the other half miss the wedding entirely because they're unprepared. Jesus' warning is simple: true disciples don't just wait for Jesus to return — they prepare their hearts and lives for it.The second story shifts from a wedding banquet to a final judgment, where Jesus separates sheep from goats. The separation isn't based on religious activity or spiritual knowledge but on on who was willing to serve “the least of these.” Both of these stories teach us what it means to wait expectantly for Jesus to return: meeting needs, serving others, and working to prepare the world for the Kingdom to come in full.

The parable of the Good Samaritan is another popular parable of Jesus that often gets overlooked. In this story, Jesus describes a Jewish man in need on the side of the road. Religious experts and the “spiritually mature” pass him by, but a Samaritan, one of the most despised people to the Jews, stops to help him. In our lives today, we can be tempted to simply pass by those whom God is calling us to love and serve. We're either too busy, we see them as too bad, or their situations are too broken for us to reach out in love. Like the man Jesus tells this story too, we can be caught asking “who exactly is my neighbor?” rather than “who will I be a neighbor to?” But by asking this question, we can begin to allow Jesus to transform us into people who are truly spiritually mature, people fully capable of loving and serving those around us.

The parable of the Good Samaritan is another popular parable of Jesus that often gets overlooked. In this story, Jesus describes a Jewish man in need on the side of the road. Religious experts and the “spiritually mature” pass him by, but a Samaritan, one of the most despised people to the Jews, stops to help him. In our lives today, we can be tempted to simply pass by those whom God is calling us to love and serve. We're either too busy, we see them as too bad, or their situations are too broken for us to reach out in love. Like the man Jesus tells this story too, we can be caught asking “who exactly is my neighbor?” rather than “who will I be a neighbor to?” But by asking this question, we can begin to allow Jesus to transform us into people who are truly spiritually mature, people fully capable of loving and serving those around us.

In Matthew 25, Jesus tells a parable about a master who leaves on a trip and trusts hisservants with his finances. On the surface, it's a simple story about stewarding ourresources while we wait for our Master, Jesus, to return. But like all of the parables,there are layers to this simple story. It's actually a revelation about who God really is —a generous Master who wants to help us live our lives to the full in the Kingdom. Jesusteaches us that our resources (financial, physical, relational, spiritual) are stewardshipcapital meant to be leveraged toward higher Kingdom value, not hidden in fear.But like the servant in the story, most of us hang on to our resources because wefalsely believe our wealth and stability are more valuable that the life Jesus offers. Byletting go of our attachment to our stuff, and by investing what we have in theKingdom, we can experience both the generosity of our Master and the abundant lifehe wants to give us.

In Matthew 25, Jesus tells a parable about a master who leaves on a trip and trusts hisservants with his finances. On the surface, it's a simple story about stewarding ourresources while we wait for our Master, Jesus, to return. But like all of the parables,there are layers to this simple story. It's actually a revelation about who God really is —a generous Master who wants to help us live our lives to the full in the Kingdom. Jesusteaches us that our resources (financial, physical, relational, spiritual) are stewardshipcapital meant to be leveraged toward higher Kingdom value, not hidden in fear.But like the servant in the story, most of us hang on to our resources because wefalsely believe our wealth and stability are more valuable that the life Jesus offers. Byletting go of our attachment to our stuff, and by investing what we have in theKingdom, we can experience both the generosity of our Master and the abundant lifehe wants to give us.

The Parable of the Prodigal Son is one of the most well-known parables of Jesus, but it's also one of the most overfamiliar. Most of us skim past the rich details that Jesus includes when he tells it, so we miss the deeper truths and invitations of this story. By slowing down, we see that this parable is actually about two sons. The Younger Son represents all of us who are driven by desire. When we orient our life around what we think will make us happy, we end up farther from God and others. The Older Brother represents those of us who are driven by duty. When we attempt to earn the free love God offers us, we grow resentful and bitter towards those who we consider lower than us. Both of these sons are lost, and both are in need of their father's love. But what we learn from this parable is that regardless of which brother we relate to, the solution to our search for love is simple: repenting by returning home. 

The Parable of the Prodigal Son is one of the most well-known parables of Jesus, but it's also one of the most overfamiliar. Most of us skim past the rich details that Jesus includes when he tells it, so we miss the deeper truths and invitations of this story. By slowing down, we see that this parable is actually about two sons. The Younger Son represents all of us who are driven by desire. When we orient our life around what we think will make us happy, we end up farther from God and others. The Older Brother represents those of us who are driven by duty. When we attempt to earn the free love God offers us, we grow resentful and bitter towards those who we consider lower than us. Both of these sons are lost, and both are in need of their father's love. But what we learn from this parable is that regardless of which brother we relate to, the solution to our search for love is simple: repenting by returning home. 

In Matthew 13 Jesus tells a parable about wheat and weeds. At first wheat and weeds look the same, but over time their distinctions become clear: wheat produces life, and weeds produce death. When he explains this parable to his disciples Jesus tells them that the wheat represents the people of His Kingdom, and the weeds represent those deceived by the enemy. Both exist in the world today, and like the weeds, those planted into the world by the enemy are difficult to spot. As we follow Jesus today, this parable teaches us that revival always has a rival—Satan sows deception, distraction, and division right alongside the work of God. And while we can't always tell the difference right away, our call is to remain faithful, alert, and hopeful in Christ until the final harvest.

In Matthew 13 Jesus tells a parable about wheat and weeds. At first wheat and weeds look the same, but over time their distinctions become clear: wheat produces life, and weeds produce death. When he explains this parable to his disciples Jesus tells them that the wheat represents the people of His Kingdom, and the weeds represent those deceived by the enemy. Both exist in the world today, and like the weeds, those planted into the world by the enemy are difficult to spot. As we follow Jesus today, this parable teaches us that revival always has a rival—Satan sows deception, distraction, and division right alongside the work of God. And while we can't always tell the difference right away, our call is to remain faithful, alert, and hopeful in Christ until the final harvest.

In Luke 14, Jesus gives us a parable full of paradoxes. In the parable, many are invited to a banquet, but only the outcasts and marginalized show up. The paradoxes are that God's greatest blessings can also become our greatest barriers, the gospel is both radically exclusive and radically inclusive, and to dine with Jesus is also to die with Jesus. To become good hearers of this parable and receptive to its gospel truth, we too must wrestle with these paradoxes that remind us God's invitation to His Kingdom is urgent, costly, and worth everything.

In Luke 14, Jesus gives us a parable full of paradoxes. In the parable, many are invited to a banquet, but only the outcasts and marginalized show up. The paradoxes are that God's greatest blessings can also become our greatest barriers, the gospel is both radically exclusive and radically inclusive, and to dine with Jesus is also to die with Jesus. To become good hearers of this parable and receptive to its gospel truth, we too must wrestle with these paradoxes that remind us God's invitation to His Kingdom is urgent, costly, and worth everything.

In Mark 4, Jesus tells a series of parables back-to-back, and they all have to do with seeds. In one, the Kingdom is compared to a seed that's planted and prepares the ground for a harvest. In the second, the Kingdom is compared to a tiny mustard seed that grows into an enormous tree. Both of these reveal important aspects of the Kingdom: the Kingdom will prepare the world for both justice and flourishing. Jesus tells these parables as reminders to his disciples and to us that the Kingdom is coming, and it will fulfill the longings for justice and renewal we all carry, but it won't come the way we're expecting it to. It will start small, look unimpressive to the world, and will be ignored by those around us. And yet, participating in this subversive Kingdom is how we join God in bringing justice and flourishing to the lost world around us.

In Mark 4, Jesus tells a series of parables back-to-back, and they all have to do with seeds. In one, the Kingdom is compared to a seed that's planted and prepares the ground for a harvest. In the second, the Kingdom is compared to a tiny mustard seed that grows into an enormous tree. Both of these reveal important aspects of the Kingdom: the Kingdom will prepare the world for both justice and flourishing. Jesus tells these parables as reminders to his disciples and to us that the Kingdom is coming, and it will fulfill the longings for justice and renewal we all carry, but it won't come the way we're expecting it to. It will start small, look unimpressive to the world, and will be ignored by those around us. And yet, participating in this subversive Kingdom is how we join God in bringing justice and flourishing to the lost world around us.

The first parable recorded by the three gospel writers Matthew, Mark, and Luke is a parable about seeds. Jesus explains that like a seeds planted among different types of soil by a farmer, the words and teachings from Him are shared among different types of people. Some reject His words and teachings, some don't allow it to take root, and others give up following the way of Jesus by giving into the worries of this age.But there are a few who hear God's word, receive it by applying it to their lives, and bear good fruit. These are the people who allow God's word to confront and convict them, and who reorient their lives in response. In order to be these types of people, we must receive the seeds God generously wants to share with us, and learn to apply them to our daily lives.

The first parable recorded by the three gospel writers Matthew, Mark, and Luke is a parable about seeds. Jesus explains that like a seeds planted among different types of soil by a farmer, the words and teachings from Him are shared among different types of people. Some reject His words and teachings, some don't allow it to take root, and others give up following the way of Jesus by giving into the worries of this age.But there are a few who hear God's word, receive it by applying it to their lives, and bear good fruit. These are the people who allow God's word to confront and convict them, and who reorient their lives in response. In order to be these types of people, we must receive the seeds God generously wants to share with us, and learn to apply them to our daily lives.

One of Jesus' favorite ways to teach about the Kingdom was through parables. Some of his most well-known stories are parables, and together they make up nearly one-third of all his teachings in the Gospels. And yet, parables are also among the most misunderstood.Most of us assume Jesus used parables as simple illustrations to make spiritual truths clearer, or as moral lessons to show us how to live. But Jesus himself explained that parables serve a deeper purpose: they draw some people into the Kingdom, and they push others away from the Kingdom. Parables aren't just moral tales, theology lessons, or simple illustrations. They are surprising, subversive stories that confront us with the reality of the Kingdom.And just like our response to the parables, our response to the Kingdom is never neutral: we can resist and turn away, or be drawn in and transformed.

One of Jesus' favorite ways to teach about the Kingdom was through parables. Some of his most well-known stories are parables, and together they make up nearly one-third of all his teachings in the Gospels. And yet, parables are also among the most misunderstood.Most of us assume Jesus used parables as simple illustrations to make spiritual truths clearer, or as moral lessons to show us how to live. But Jesus himself explained that parables serve a deeper purpose: they draw some people into the Kingdom, and they push others away from the Kingdom. Parables aren't just moral tales, theology lessons, or simple illustrations. They are surprising, subversive stories that confront us with the reality of the Kingdom.And just like our response to the parables, our response to the Kingdom is never neutral: we can resist and turn away, or be drawn in and transformed.

Paul had a sense of urgency when it came to sharing the gospel. In 2 Corinthians 5 and 6, he tells us that we will all appear before God one day and give an account of how we lived as witnesses. He also says that our job is to persuade people to believe in the gospel because “today is the day of salvation” (2 Cor. 6:2). But today, few of us live with this sense of urgency. Rather than fearing God and His judgement, we fear other people and their opinions. We also write people off as being unlikely to accept the gospel if we were to share, and most of the time, we simply forget to live our lives as witnesses. But witnessing is not an optional practice. Both Paul and Jesus teach us that to be a disciple is to be a witness. When we learn to examine our fears, our flesh, and our forgetfulness, and then bring them to God, we can become effective witnesses who lead others into the Kingdom through the practice of Invitation.

Paul had a sense of urgency when it came to sharing the gospel. In 2 Corinthians 5 and 6, he tells us that we will all appear before God one day and give an account of how we lived as witnesses. He also says that our job is to persuade people to believe in the gospel because “today is the day of salvation” (2 Cor. 6:2). But today, few of us live with this sense of urgency. Rather than fearing God and His judgement, we fear other people and their opinions. We also write people off as being unlikely to accept the gospel if we were to share, and most of the time, we simply forget to live our lives as witnesses. But witnessing is not an optional practice. Both Paul and Jesus teach us that to be a disciple is to be a witness. When we learn to examine our fears, our flesh, and our forgetfulness, and then bring them to God, we can become effective witnesses who lead others into the Kingdom through the practice of Invitation.

In Corinth, Paul faced a city with culture similar to ours. The highest values in Corinth were social status, success, and self-image. You were only accepted if you were able to present the most successful version of yourself to the rest of the world. But rather than boat in his accomplishments, successes, and brilliance, Paul did the opposite. He vulnerably demonstrated his weakness to those he shared the gospel with. By being honest about his sins, struggles, and his hope, Paul allowed the gospel to shine through his weaknesses. To learn from Paul means we must also be willing to share our weaknesses with those we witness to, choosing to be honest about ourselves and our lives. We can do this through the practice of conversation — simply talking honestly and intentionally with others about our hope in Jesus.

In Corinth, Paul faced a city with culture similar to ours. The highest values in Corinth were social status, success, and self-image. You were only accepted if you were able to present the most successful version of yourself to the rest of the world. But rather than boat in his accomplishments, successes, and brilliance, Paul did the opposite. He vulnerably demonstrated his weakness to those he shared the gospel with. By being honest about his sins, struggles, and his hope, Paul allowed the gospel to shine through his weaknesses. To learn from Paul means we must also be willing to share our weaknesses with those we witness to, choosing to be honest about ourselves and our lives. We can do this through the practice of conversation — simply talking honestly and intentionally with others about our hope in Jesus.

When Paul planted the church in Corinth, his method was simple — preach Christ and Him crucified. Paul was able to clearly and courageously call people to repent and align themselves with the true King, Jesus, and the church in Corinth was born. Our job as witnesses today is the same — preach Christ and Him crucified with courage and clarity.And while courage comes with time, clarity takes effort. Most of us have an incomplete gospel story. We tend to emphasize one part over another, and often miss out on the depth and complexity of what salvation really is. To become effective witnesses who clearly and courageously preach the gospel, we must learn the full gospel story: Jesus has come to rule and reign over the world through His death and resurrection, and anyone can live in the Kingdom here on earth and into eternity if they repent from their sins and align themselves with Him.

When Paul planted the church in Corinth, his method was simple — preach Christ and Him crucified. Paul was able to clearly and courageously call people to repent and align themselves with the true King, Jesus, and the church in Corinth was born. Our job as witnesses today is the same — preach Christ and Him crucified with courage and clarity.And while courage comes with time, clarity takes effort. Most of us have an incomplete gospel story. We tend to emphasize one part over another, and often miss out on the depth and complexity of what salvation really is. To become effective witnesses who clearly and courageously preach the gospel, we must learn the full gospel story: Jesus has come to rule and reign over the world through His death and resurrection, and anyone can live in the Kingdom here on earth and into eternity if they repent from their sins and align themselves with Him.

As we begin our last practice together, the practice of Witness, we look to Paul's teaching in 2 Corinthians. Writing to a church in the middle of a diverse and pagan culture, Paul encourages the church there to live their lives in such a way that their alignment with King Jesus is evident. Much like a strong aroma will either draw others in or push them away, Christians should remain so close to God, each other, and the lost that their lives draw those who are willing closer to God.Like the church in Corinth, our Witness practice must start with our with-ness. We must remain so close to God that others find our lives appealing. We must remain so close to each other that we're able to rely on each other for support. And we must remain so close to the lost that we actually have opportunities to draw them into communion with the God who created them.

As we begin our last practice together, the practice of Witness, we look to Paul's teaching in 2 Corinthians. Writing to a church in the middle of a diverse and pagan culture, Paul encourages the church there to live their lives in such a way that their alignment with King Jesus is evident. Much like a strong aroma will either draw others in or push them away, Christians should remain so close to God, each other, and the lost that their lives draw those who are willing closer to God.Like the church in Corinth, our Witness practice must start with our with-ness. We must remain so close to God that others find our lives appealing. We must remain so close to each other that we're able to rely on each other for support. And we must remain so close to the lost that we actually have opportunities to draw them into communion with the God who created them.

n John 17, Jesus prays His final words before the cross—not just for His disciples, but for us. He asks the Father to keep us safe from the evil one, make us holy by His truth, and unify us in love. And in verse 23, we see the breathtaking truth of the gospel: the Father loves us with the same love He has for His perfect Son.

n John 17, Jesus prays His final words before the cross—not just for His disciples, but for us. He asks the Father to keep us safe from the evil one, make us holy by His truth, and unify us in love. And in verse 23, we see the breathtaking truth of the gospel: the Father loves us with the same love He has for His perfect Son.

In a world that chases comfort and avoids pain, Jesus offers something deeper: joy that is born through sorrow, not apart from it. In John 16, Jesus prepares His disciples—not with easy answers, but with enduring hope. This Vision Sunday message explores the paradox of Christian hope: that even in our darkest seasons, God is shaping us through the pain and leading us toward resurrection joy.

In a world that chases comfort and avoids pain, Jesus offers something deeper: joy that is born through sorrow, not apart from it. In John 16, Jesus prepares His disciples—not with easy answers, but with enduring hope. This Vision Sunday message explores the paradox of Christian hope: that even in our darkest seasons, God is shaping us through the pain and leading us toward resurrection joy.

Jesus warned us: if we truly abide in Him, the world won't celebrate us—it will resist us. In this message from John 15, we explore four ways the world hated Jesus—and still hates His followers today: misunderstanding, misrepresentation, marginalization, and even martyrdom. But we're not left alone in the resistance—Jesus gives us His Spirit to walk beside us through every fiery trial. Learn how to suffer faithfully, live joyfully, and pray dependently in a culture that misunderstands the way of Jesus.

Jesus warned us: if we truly abide in Him, the world won't celebrate us—it will resist us. In this message from John 15, we explore four ways the world hated Jesus—and still hates His followers today: misunderstanding, misrepresentation, marginalization, and even martyrdom. But we're not left alone in the resistance—Jesus gives us His Spirit to walk beside us through every fiery trial. Learn how to suffer faithfully, live joyfully, and pray dependently in a culture that misunderstands the way of Jesus.

In John 15, Jesus invites his disciples into a deeper understanding of what it means to follow him. Like a branch that's intimately connected and attached to a vine, we too are made to attach ourselves to Jesus. But to attach ourselves to Jesus means we must detach ourselves from other things. Whether it's our work performance, our future hopes for success, or our reputation, abiding in Jesus means we have to see the better life he offers us and unattach ourselves from the life we're trying to create on our own. But when we do this, when we orient ourselves around Jesus daily, we are able to love others well, bear real fruit, and live out the life we truly long for.

In John 15, Jesus invites his disciples into a deeper understanding of what it means to follow him. Like a branch that's intimately connected and attached to a vine, we too are made to attach ourselves to Jesus. But to attach ourselves to Jesus means we must detach ourselves from other things. Whether it's our work performance, our future hopes for success, or our reputation, abiding in Jesus means we have to see the better life he offers us and unattach ourselves from the life we're trying to create on our own. But when we do this, when we orient ourselves around Jesus daily, we are able to love others well, bear real fruit, and live out the life we truly long for.

Instead of rushing past the familiar line “I am the Way, the Truth, and the Life,” we're invited to slow down and receive it not just as a doctrinal statement, but as a personal proposal from the Groom to His Bride. Don't pass over the Passover, don't pass over the proposal, and above all—don't pass over the Person of Jesus.

Instead of rushing past the familiar line “I am the Way, the Truth, and the Life,” we're invited to slow down and receive it not just as a doctrinal statement, but as a personal proposal from the Groom to His Bride. Don't pass over the Passover, don't pass over the proposal, and above all—don't pass over the Person of Jesus.

In John 13, we witness a table full of disciples—some confident, some comfortable, and one quietly unraveling under the weight of hidden sin. While no one else sees it, Jesus is compassionately aware of the spiritual battles unfolding in the hearts around Him. This sermon calls us to follow His lead: to open our eyes, love one another deeply, and courageously step into the mess with grace and truth.

In John 13, we witness a table full of disciples—some confident, some comfortable, and one quietly unraveling under the weight of hidden sin. While no one else sees it, Jesus is compassionately aware of the spiritual battles unfolding in the hearts around Him. This sermon calls us to follow His lead: to open our eyes, love one another deeply, and courageously step into the mess with grace and truth.

Jesus spends the last of his time on earth with his disciples and a sense of urgency. In the days leading up to the cross, he gives his disciples everything they need to know before he leaves. But he starts on the night of Passover by doing the most menial and humiliating thing a Jewish Rabbi could do: he washes his disciples' feet. By doing this task, Jesus shows his disciples two things. First, he shows them that his ultimate purpose in going to the cross is to wash us spiritually clean. Like washing feet, his death on the cross would be a humiliating act that actually gives us freedom from the sin that stains us. Second, Jesus gives us an example to follow. By following Jesus' example, we too can model self-sacrifice and humility in a way that allows us to become 4th soil disciples in the 4th quarter.

Jesus spends the last of his time on earth with his disciples and a sense of urgency. In the days leading up to the cross, he gives his disciples everything they need to know before he leaves. But he starts on the night of Passover by doing the most menial and humiliating thing a Jewish Rabbi could do: he washes his disciples' feet. By doing this task, Jesus shows his disciples two things. First, he shows them that his ultimate purpose in going to the cross is to wash us spiritually clean. Like washing feet, his death on the cross would be a humiliating act that actually gives us freedom from the sin that stains us. Second, Jesus gives us an example to follow. By following Jesus' example, we too can model self-sacrifice and humility in a way that allows us to become 4th soil disciples in the 4th quarter.

Prayer is so important because it allows us to delight in God's presence, discern His heart, and depend on His power. But prayer is so powerful because it actually directs God's hand. When we pray, prayer moves our heart and will to align with God's heart and will. But it also moves God's hand to directly interfere into the affairs of humanity. And yet few of us actually believe this. Some of us fall into the trap of fatalism, falsely believing God has already set the future and our prayers won't actually change anything. Others of us fall into the trap of naturalism, falsely believing that prayer is less important than action. But throughout the scriptures, God does change his mind in response to his peoples' prayers. In Exodus 32, after receiving the 10 Commandments, Moses prays on behalf of the Israelites and God relents. In 2 Kings 6, Elisha prays for the eyes of his servant to be opened to the reality of God's power through prayer. If you track the theme of prayer throughout the biblical story, one thing becomes abundantly clear: prayer moves the hand of God to action. It's our prayers, usually on behalf of others, by which God advances His Kingdom to push back the darkness in the world around us. Put simply, God responds when we pray. By praying bold prayers that just might move God's hand to action, we practice turning our inward-focused minds, hearts, and bodies into outward-acting agents of God's kingdom.

Prayer is so important because it allows us to delight in God's presence, discern His heart, and depend on His power. But prayer is so powerful because it actually directs God's hand. When we pray, prayer moves our heart and will to align with God's heart and will. But it also moves God's hand to directly interfere into the affairs of humanity. And yet few of us actually believe this. Some of us fall into the trap of fatalism, falsely believing God has already set the future and our prayers won't actually change anything. Others of us fall into the trap of naturalism, falsely believing that prayer is less important than action. But throughout the scriptures, God does change his mind in response to his peoples' prayers. In Exodus 32, after receiving the 10 Commandments, Moses prays on behalf of the Israelites and God relents. In 2 Kings 6, Elisha prays for the eyes of his servant to be opened to the reality of God's power through prayer. If you track the theme of prayer throughout the biblical story, one thing becomes abundantly clear: prayer moves the hand of God to action. It's our prayers, usually on behalf of others, by which God advances His Kingdom to push back the darkness in the world around us. Put simply, God responds when we pray. By praying bold prayers that just might move God's hand to action, we practice turning our inward-focused minds, hearts, and bodies into outward-acting agents of God's kingdom.

In the middle of teaching on prayer, Jesus tells us to ask, “Give us today our daily bread,” “forgive our sins,” and “deliver us from the evil one” (Matthew 6:11–13). These requests span a spectrum: from the mundane, to the messy, to the monumental.Daily bread reflects ordinary needs we often overlook—food for the day, a safe commute, help with our to-do list. “Forgive our sins” gets messy, confronting our failures and the challenge of forgiving others. “Deliver us” points to overwhelming needs—healing from deep wounds, restored relationships, freedom from bondage. Yet Jesus makes no distinction. Bread, forgiveness, deliverance—all are gifts from a generous Father.If God truly is our Father, He wants us to ask—for small things and big things. Because asking reveals humility. It takes honesty and vulnerability to admit we need help, that we rely on His power. Prayer expresses this dependence. When we bring God the mundane, the messy, and the monumental, He responds. Not always how or when we expect. But Jesus reminds us: “Who among you, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him” (Matthew 7:9–11).

In the middle of teaching on prayer, Jesus tells us to ask, “Give us today our daily bread,” “forgive our sins,” and “deliver us from the evil one” (Matthew 6:11–13). These requests span a spectrum: from the mundane, to the messy, to the monumental.Daily bread reflects ordinary needs we often overlook—food for the day, a safe commute, help with our to-do list. “Forgive our sins” gets messy, confronting our failures and the challenge of forgiving others. “Deliver us” points to overwhelming needs—healing from deep wounds, restored relationships, freedom from bondage. Yet Jesus makes no distinction. Bread, forgiveness, deliverance—all are gifts from a generous Father.If God truly is our Father, He wants us to ask—for small things and big things. Because asking reveals humility. It takes honesty and vulnerability to admit we need help, that we rely on His power. Prayer expresses this dependence. When we bring God the mundane, the messy, and the monumental, He responds. Not always how or when we expect. But Jesus reminds us: “Who among you, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him” (Matthew 7:9–11).

If the goal of prayer is to delight in God's presence and develop deeper communion with Him, few of us want to settle for a one-sided relationship. At some point in our prayer journey, we'll want to actually hear from Him. This is what Scripture calls discernment. And while prayer is about delighting in our personal relationship with God by sharing our hearts with Him, it's also about learning His heart for us and for those around us.When we pray to discern God's heart, we're asking to know God's will. But we're also asking that God would form and shape us into the kinds of people who are actually capable of accomplishing it. This means discerning God's heart is less about finding the right path when faced with a decision and more about tuning our hearts and desires to God's heart and desires. This is partly what Jesus means when He tells His disciples to pray, “Your Kingdom come Your will be done…” (Matt. 6:10). Discerning God's heart is about surrendering our will to God's. We want His will, not ours, to be done in our lives, in the lives of those around us, and in our world. Praying this way is about alignment. We want to bend our desires to God's desires. And not just for ourselves.We want to develop the heart God has for those around us as well. We want to hear from God, we want to respond to His voice, and we want to become people who carry out His will.