Podcasts about although jesus

Week 21 of our Kingdom Code series, Michael Page walks us through Matthew 17:24–27, where Jesus addresses the temple tax by reminding His disciples of His true identity as the Son of God. Although Jesus is not obligated to pay the tax, He willingly chooses humility over asserting His rights, instructing Peter to miraculously find a coin in a fish's mouth to cover the payment for them both. Through this moment, we're reminded that Jesus perfectly balances truth and grace, never compromising who He is while choosing to love and serve others. As we follow Christ, we're challenged to lay down our own rights when it helps remove unnecessary obstacles to the gospel, trusting that God will faithfully provide everything we need as we walk in humble obedience.

Title: “The Christian's Labor and Giving” Part 1 Text: 2 Thessalonians 3:6-10 FCF: We often struggle having a Godly perspective on labor and giving. Prop: Godly leaders teach and demonstrate God's will for His people, so we must follow their example and work to care for ourselves and others. Scripture Intro: [Slide 1] Turn in your bible to 2 Thessalonians 3. In a moment we'll read verses 6 through 15 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. As Paul approaches the end of his letter, he has a few things he wishes for the Thessalonians to do. First, to pray for them that the gospel would continue to make progress in Corinth and that the enemies of the gospel might be held at bay. But today, Paul comes to, what is most assuredly, the main command he wishes to give to the Thessalonian church. It isn't new. In fact, he mentioned it less plainly in the previous letter. But it is quite important that they address the issue immediately. Please stand with me to give honor to and to focus on the Word of God as it is read. Invocation: Holy God, you demonstrated to us what it means to labor. You labored for six days to create your world and rested on the seventh day. And you declared that all you made was very good. Though we are finite and fallen, we have been given Your Spirit within us and Your Son has taught us to work hard to earn what we need. And to earn enough even to be generous and to give to others who are in need. We thank you for the example of Christ and His apostles in this. And we ask that You would reveal from Your word what it means for Christians to labor and to give and protect us from examples we should not follow. We pray this in Jesus' name, Amen. Transition: [Slide 2] “Too many Christians worship their work, work at their play, and play at their worship.” Anonymous “One of the greatest blessings of humanity is that divine law which requires men to work for their livelihood.” David Thomas [Slide 3] “No labor is servile when the Lord's approval is the paramount consideration.” Geoffrey B. Wilson “God gives every bird its food, but He does not throw it into the nest.” Josiah G. Holland Let these words prepare us for the exposition of the text this morning. I.) Godly leaders teach and demonstrate God's will for His people, but we must keep away from disorderly brothers. (6) a. [Slide 4] 6 - Now we command you, brothers, in the name of our Lord Jesus Christ, i. What is obvious here is that this is the primary application that Paul has in mind for the Thessalonians. ii. After spending a good deal of time comforting them about the persecution they were enduring and correcting them on the teaching of the Day of the Lord, Paul turned his attention to application. iii. However, the first application was, somewhat of a softball. iv. Not in the sense that it is unimportant, but in the sense that it is not corrective. Most likely the Thessalonians were already praying for Paul and his companions and most likely they were already trying to imitate God's love and Christ's steadfastness. v. What we notice here though is that Paul's next application begins with a command. He is not asking… he is telling. vi. The tone of the letter has shifted. vii. I wouldn't say Paul is angry or irritated. But Paul is certainly becoming more forceful on the issue to which he will speak about next. viii. But notice that he doesn't command by his own authority. ix. Instead, he calls on the name of our Lord Jesus Christ. x. Once again Paul enters into solidarity with them as brothers and sisters in the Lord. Paul considers Jesus Christ to be OUR Lord. Not just the evangelists' but the Thessalonian church's too. xi. But this command coming in the name of that Lord, is by His authority. xii. This only serves to further amplify the necessity of the Thessalonians following the command which he is about to give. xiii. So, what is the command? b. [Slide 5] that you keep away from every brother who walks in an unruly manner i. There are four REALLY big words in this text that we need to understand if we are going to grasp the importance of what Paul is saying. ii. The first is the verb “keep away”. 1. The word means to avoid, steer clear from, to shun, to have nothing to do with, or to stand aloof. 2. This form of the verbs is in the infinitive which completes the command of Paul. This is what Paul is commanding. To keep away. 3. This is also in the middle voice. In English we don't have middle voice. But Greek does. 4. Middle voice is an action you do that inherently has consequences, results, or benefits to yourself. It is reflexive. 5. The keeping away then, is not just an action being done for the person who is unruly, but it is also an action being done to protect yourself. 6. Keep yourself away from them… 7. Avoid like the plague lest you contract the disease- would be a rather loose paraphrase but it gets the idea across. 8. The Puritan commentator Johnathan Trapp said this, “That ye shun them as studiously as the [sailor] doth a rock or shelf.” 9. In an honor/shame culture such as this, shunning was quite effective to render results. Added to this, the church was already being gravely mistreated by those outside the church. To shun them now, after suffering together for the sake of Christ, would leave them quite alone. iii. The second word we should discuss is the noun “brother”. 1. Even though Paul is not going to discuss the person they should avoid in glowing terms, Paul remains convinced that such a person is still a brother. 2. This will feed into something we will discuss later in this passage concerning church discipline and what it means to treat someone like a tax collector and gentile while at the same time admonishing them like a brother. But we'll get to that next week in Part 2 of this sermon. 3. But it is important for us to recognize that Paul is advising avoiding these folks, but still thnks of them as believers. iv. The third word we should discuss is the participle “walks”. 1. Etymologically the word begins with a prefix which means “around” or “concerning” and ends with the verb form of the Greek word which means to walk. 2. So “to walk around” something. 3. But this isn't giving us the idea of a person who is aimlessly wandering. 4. Instead, this is a person who is circling or hovering over something. 5. In this we get the idea that this is something they live in or have made a practice of. 6. This being a participle, it is describing the character of a brother whom the Thessalonians are to avoid. 7. But what is that character and lifestyle? v. That brings us to the fourth word here which is the adverb “unruly”. 1. No doubt because of this passage and the associations of the people to whom Paul is referring, this word is translated in some versions as idle or lazy. 2. However, as we saw in 1 Thessalonians, we should not conflate these two ideas together. 3. They are certainly unruly because they are idle, but idleness is not the sum total of unruliness. 4. To be unruly is to be out of order. It is to be irregular, different, not conforming to a standard, sticking out, or independent. 5. The church is not a group of individuals it is instead a body or organization that when broken apart is less than what it was together. 6. When we are together – we are stronger, better, more alive. When we are broken apart, we are less, weaker, and more prone to temptation and despair. 7. No one in the church should try to stick out, to not conform, to rebel, or to make their own way. 8. The church should function as ONE in as many areas as possible. And you can't function as one when you are not doing what everyone else in the church is doing. You can't function as one when you are not like the rest. 9. Paul's point is that a person whose lifestyle it is to stick out and not conform, that is a person the Thessalonians should avoid. 10. You can't be a rogue operative; you can't be a maverick. You can't do you own thing. vi. But that brings us to a question… how the same must we be? Is there no room for individuality in the church? vii. Paul answers this by further defining what divides orderly from disorderly. c. [Slide 6] and not according to the tradition which they received from us. i. Although this begins with an “and” we should probably see this not as a second characteristic of the brothers that should be avoided but rather an explanation of the disorderly lifestyles of brothers that should be avoided. ii. Specifically, a person becomes disorderly or unruly when they live in such a way that is out of step with the Christian traditions that have been passed down from Christ, to His apostles in the Scriptures, and now to the church. iii. Failure to conform to what the Scriptures teach whether by explicit statement or good and necessary inference, is what Paul is saying. iv. This divides into two categories. Doctrine and practice. 1. Let me give you an example of Doctrine both explicitly stated and inferred by good and necessary conclusion when considering the whole of scripture. a. The bible explicitly tells us that God created the universe by speaking it into existence. In order to not be disorderly, every Christian MUST confess this as truth. b. The bible teaches several things that if we added them together, we must by good and necessary inference, arrive at the conclusion that God is three persons in one eternal being and essence. In order to not be disordered, you must confess the doctrine of the trinity. 2. How we live also comes down to Christian tradition. It too is stated in explicit and inferred ways. a. The bible explicitly tells us that we must honor our earthly fathers and mothers in the Lord. It even tells us why. For this is right. So much so that a child who is disobedient to their parents is excluded from the Kingdom of God. Any brother who makes a lifestyle of not honoring or obeying their parents is someone we should avoid. b. The bible teaches in several passages that it is right for Christians to submit to governing authorities because their authority has been granted from God to punish the guilty and protect the innocent. Therefore, by good and necessary inference we can conclude that Christians must endeavor to obey the traffic laws of our government. Anyone who makes a lifestyle of disobeying traffic laws should be avoided. v. But rather than just avoiding them or shunning them, shouldn't we say something to them? Shouldn't we warn them of their disorderly conduct? vi. Paul already has actually. 1. In 1 Thessalonians Paul told the Elders to admonish the unruly. He also told the church as a whole to make it their ambition to lead a quiet life and work with their hands to supply for themselves. 2. At the end of the letter Paul implored them by the Lord that they would read the letter to the whole church. 3. And so, Paul has already told the Elders to admonish these brothers. vii. So, what is different here? 1. Paul is approaching the final step of church discipline but hasn't quite gotten there yet. 2. He commands that the church keep away from these people and then he will move on to rebuke them publicly. We'll get to that public rebuke and what should happen if they continue to be unruly next week. viii. But it is instructive that Paul first addresses the danger posed on the other believers in the church concerning these disorderly people. They must be avoided to prevent the disorder from spreading. ix. Paul's priority is on the church as a whole and not on the ones being disorderly. They will be addressed and their actions rebuked – but the first priority is getting those who are still in order to avoid those who are not. x. Some have said that THE goal of church discipline is the restoration of the sinning believer. That is A goal… but it is not THE goal of church discipline. xi. Paul gives us THE goal of church discipline… and it is the purity of the church. A church purely adhering to the Christian tradition which Christ gave to His apostles. d. [Slide 7] Summary of the Point: Paul predicates the command he makes on the authority of Christ. As a godly leader he must teach God's will for His people. And in this, he issues a command directly from the throne of God and the Lord Jesus who sits at His right hand. That command is simply to not be in intimate fellowship with those who are living a lifestyle that is out of step and out of order with the Christian traditions that have been passed down from Christ to His church. The doctrines that Christ taught and the commands Christ demonstrated, should be conformed to by every single member of the church. Therefore, they should not associate themselves with those who are out of order. We too must distance ourselves from brothers and sisters who continue to live a lifestyle that is not conforming to the doctrines and commands Christ and His apostles taught and demonstrated. We must do this primarily so that we are kept safe from their disorder, but also so they may feel the isolation and return and conform. [Slide 8 (blank)] Transition: Of course we have to ask, what kind of disorderly behavior is Paul talking about? Certainly, people aren't conforming to the teaching and commands of Christ – but what specifically is happening there in Thessalonica that needs to be addressed and how should they protect themselves from becoming disorderly in the same way? II.) Godly leaders teach and demonstrate God's will for His people, so we must work hard to provide for ourselves and brothers in need. (7-10) a. [Slide 9] 7 - For you yourselves know how you ought to imitate us, because we did not act in an unruly manner among you, i. When we understand that to “keep away” from the disorderly brothers is an action we do with a benefit for ourselves, the “for” connects overtly to the command to keep away. ii. Why must we keep away for ourselves? iii. Because we might start to imitate the unruly ones. We might start to follow their example. Sin tends to spread. Like cancer in the body or worms in a bushel of apples. iv. Therefore, the Thessalonians need to keep away from and avoid these disorderly brothers because they know that they are supposed to be imitating the evangelists instead. v. And Paul, Silas, and Timothy did not give them an unruly example. vi. They not only told them what the Christian traditions were, but they believed and obeyed them also. They taught and demonstrated those traditions to the Thessalonians. vii. But how specifically were the evangelists NOT unruly? b. [Slide 10] 8 - nor did we eat anyone's bread without paying for it, i. Here we start to get to the specifics of the way in which these brothers are being unruly. ii. Up to this point Paul has spoken mostly in generalities. Disorder and lack of conformity to belief and practice. iii. But now Paul outlines how he and his companions acted among them and… how they didn't act. iv. His first example is that they did not eat anyone else's bread without paying for it. v. At this time, there was an expectation to financially support traveling preachers and prophets. vi. This tradition stretched beyond Judaism and across all faiths, even paganism. vii. Of course, this led to traveling preachers and prophets peddling nonsense or strange ideas primarily to fleece people. viii. Because of this, Paul, throughout his ministry, continued to refuse to be supported by the generosity of the city in which he was preaching. ix. His effort was to divorce the idea of paying him money for the gospel message. The gospel was already difficult enough to believe, even without a cover charge. x. And so, Paul is not talking about being rude here… he is merely pointing out that he did not take from people when he could have paid for it himself. xi. Not only that… but Paul and his companions had a great work ethic too… c. [Slide 11] but with labor and hardship we kept working night and day so that we would not be a burden to any of you; i. Paul points out that he and his companions labored not only in the giving of the gospel and the teaching of the Christian tradition, but even in earning a living for themselves while they were in Thessalonica. ii. They did this because they did not want to put financial strain on those to whom they were sharing the gospel. iii. Paul and his companions were not only hard workers but were also loving and compassionate to their brothers and sisters to whom they were ministering. iv. They did not want to strain them or burden them with financial pressure while they taught them the scriptures. v. Well, that is probably because it is ethically wrong to be financially provided for by those to whom they minister, right? d. [Slide 12] 9 - not because we do not have the authority, i. It is not ethically or morally wrong for someone who ministers to a group of people to seek to have their needs met by those to whom they minister. ii. Indeed, as Paul points out in 1 Timothy, it is good and right that an Elder who labors long in preaching and leadership should be provided for. iii. As evangelists and Paul as an apostle, he is well within his rights to ask for compensation for his labor to bring the word to the Thessalonians. iv. So, why didn't Paul do that? e. [Slide 13] but in order to offer ourselves as a model for you, so that you would imitate us. i. Paul and his companions endeavored to be hard working and compassionate teachers toward this fledgling church so that they could provide an example to follow. ii. The Thessalonians also should be both hard working and seeking to give to other believers and not take from other believers. iii. This is the example the evangelists gave and it is still one they know they should follow instead of the example of the disorderly ones. f. [Slide 14] 10 - For even when we were with you, we used to command this to you: i. Paul now reminds the Thessalonians that it was not by mere demonstration that they had received this instruction. ii. It wasn't merely the evangelist's example, although that should have been enough. iii. Instead, it was a command that they had given to them. iv. What was the command? g. [Slide 15] if anyone is not willing to work, neither let him eat. i. The word “willing” is a very important word in this command. ii. The word means to wish or be inclined or disposed to do something. iii. It does not speak of ability. iv. Paul is not saying that regardless of whether you are able to work or not, you must work or you should not eat. v. Instead, Paul is aiming at those who are not disposed to work. They aren't inclined to work. They are idle. Lazy. They are averse to hard work and earning a living. vi. Therefore, I think we could say that anyone who is able to work but doesn't would fall into this category of “unwilling”. vii. Such a person should not be allowed to eat. They should not be supported financially by anyone. The government, the church, the family. Paul commands that a person who is able to work but simply unwilling, should starve. That is proper motivation for that person to work hard for their own living. viii. What about those who are able but cannot find work? 1. If you are able to work but truly cannot get hired by someone to take care of your needs, then this command would not apply to you. 2. However, sometimes when people are not being hired it is because they are not wiling to accept a job that pays less than they would like or has them working harder than they'd like. In that case, I believe that this command would apply. At some point if you are able to work, you should take whatever job or jobs you can to provide for your needs. ix. Does this mean that retirement is unbiblical? 1. Retirement that includes the plan to live off of other people's wealth instead of living off your wealth, I would say, would fall into this category. 2. But retirement that is based on living off the wealth that you have accumulated… that fits right in to what Paul is saying here. x. The main disorderly and unruly conduct that Paul is driving at, is the ability to work coupled with the unwillingness to work and the willingness to take provisions from others when you do not truly need it. xi. We see this in 2 Timothy when Paul addresses the support of widows. What did he say there? 1. If a widow is young, she should get married and have her husband support her. 2. If a widow has family, she should get them to support her. 3. Only when a widow is truly destitute, that is when the church puts her on the list for support. xii. In the same vein, a person who is able to work… must work hard to have enough for himself and also enough to help those who are truly in need. h. [Slide 16] Summary of the Point: Again, Paul has taught and Paul has demonstrated all that he is expecting of the Thessalonian church. He has commanded them that they should work hard to provide for themselves and those who are truly in need. He demonstrated it by working hard so he could provide the Christian tradition to the Thessalonians. So not only must the Thessalonians keep away from the influence of the disorderly but they should also follow the example of Paul and his companions and work hard to provide for their needs as well as for others who are unable to care for themselves. We too must work hard and provide for ourselves and others. Conclusion: So CBC, what have we learned today that refines our beliefs and guides our lifestyles? Basics of Faith and Practice: [Slide 17] Godly leaders can say, as Paul says here, imitate me. Why can they say that? Because they are imitating Christ. Certainly, following men can turn into hero worship and lead to many catastrophes. We must be careful of that. But insofar as a man calls you to imitate him in the ways he is imitating Christ, you can go ahead and assume it is safe to imitate him. Paul demonstrated what orderly churchmanship was. He demonstrated what it meant to work hard and provide for yourself while also caring for others. And he commands the Thessalonians to do as he did. We too must obey two commands from this text. We must keep away from those who are living out of step and not setting Christlike examples, and we must instead imitate a Christlike lifestyle regarding labor by working hard and providing for ourselves so that we have enough to give to others who are truly in need. But what does this mean for us today? How can we apply this in the 21st century? 1.) [Slide 18] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that discipleship is creating others who imitate us as we imitate Christ. a. This isn't the first time we spoken of this in the study of 1 and 2 Thessalonians. b. Paul makes it very clear that his view of discipleship is essentially creating others who are like him. c. He can do this because he is imitating Christ. d. Certainly, the goal is Christlikeness. But we often get a little befuddled when we try to implement that. e. What does it mean to be like Christ? Sometimes that is difficult to answer. f. Not only that, but godless people in our day and others who have no intention of obeying what Jesus said, have often spoken about being like Jesus. Usually, they speak this way to try to pass some kind of legislation or political agenda that relies on a distorted sense of love and compassion over what is legal, wise, or best for the country. g. “Jesus would love them no matter what they choose.” “He gets us.” And other empty and trite ideas of who Jesus was without any intention to obey the other things Jesus said. h. But imitation of your mentor… imitation of a godly leader… imitation of someone whom you know loves Jesus and lives in accordance with His ways… that is much more accessible to us. i. And I think Paul knew this. j. It is highly unlikely that any Thessalonian church member had ever met Jesus. k. Paul was Jesus to them. Not in a heretical way or an idolatrous way – but the way the Thessalonians knew who Jesus was, was by observing Paul and his companions. l. Parents… the first real example of Jesus that your children will observe… is you. i. Now answer truthfully… ii. Do you want them to follow your example? Is your example one that leads them to be like Christ? Are your priorities, your passions, your pursuits… are they what Christ would prioritize, pursue, or be passionate about? m. Elders, we must be blameless and above reproach. We must be in Paul's position as being Christlike. A church lead by men who are phoning it in or living to build their own kingdoms or beating their own hobby horses – is a church that is sure to crumble. We must teach all of what Christ taught and demonstrate what it means to be like Jesus. n. Elderly in our congregation – God has preserved you to now. You have not yet been called home. What does that mean? You still have a responsibility to teach and demonstrate Christlikeness to your families, and to those in the church who are younger than you. o. All of us are called to make disciples. Which means all of us are called to imitate Christ and tell others to imitate us. p. If your example isn't worth following… then you are unruly and you need to be avoided. Don't stay there! It is time to conform to the Christian tradition. It is time to be pressed into Christ's mold. 2.) [Slide 19] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that although Christ's church is diverse, conformity to Christian tradition is not an option. a. Although Jesus calls and unites all kinds of people in His church, ultimately, He is conforming them to one image. His own. b. While we may have different skin tones, ethnicities, socio-economic positions, views on certain non-moral political issues, interests, hobbies, personalities, and priorities – ultimately, we have the same standard for faith and practice. c. That standard is the standard of the apostles… which is the standard of Christ. d. Our diversity is important. It is what gives God the most glory for this entity known as the church being united though we are so diverse. e. But there is no room for diversity in core doctrine and clear biblical commands. Doctrine and lifestyles must be brought into conformity to the Scriptures which are ultimately an explanation of the teachings and commands of Christ. f. The church won't thrive with diverse opinions on primary doctrinal issues. The church probably won't thrive with diverse opinions on a large number of secondary issues. g. We must be conformed to the Christian tradition. There is no room for novelty in doctrine or revolution in practice. h. We must keep going BACK to what the church has always taught. That will lead us to what the apostles taught. Which will lead us to what Christ taught. And the Scriptures are the road to get us there, with historical church creeds and confessions being that road's guardrails. 3.) [Slide 20] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must keep away from those who do not conform to Christian tradition. a. So what do we do when we find someone who is unruly? b. What do we do when people believe teachings that are new and different than something we've been taught? c. What do we do when we see people living contrary to what we've been taught to live? We must keep away from them. d. They are still a brother or sister. We aren't declaring them to be unbelievers. We aren't even treating them like unbelievers. Not yet anyway. e. But we are treating them like they are diseased. Sick. Infected. f. When someone in the family contracts a highly contagious disease, we don't disown them or kick them out of the house. But we do distance ourselves from them or take precautions when treating their illness. g. This is what Paul is commanding. We must be very cautious around professing believers who are believing or living in ways that are out of step with what the Scriptures teach. h. We should avoid them to protect ourselves, but also as an isolation exercise. When they see the rest of the church disengage from their teaching and/or lifestyle, and they find themselves on an island all alone – to a true believer, that is a HUGE red flag. i. We know novelty in doctrine is always bad. And we know that most of the time, when our lifestyle is unlike anyone else – that isn't good either. j. Separation from a disordered Christian is a warning to them… its time to get back in line and conform to what everyone else is doing. 4.) [Slide 21] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must work hard to provide for ourselves and those who are truly in need. a. This is the heart of the message Paul wants to get across not only to the church as a whole but more specifically those believers who are disordered. b. He has already discussed it in his first letter. But here he gets much more to the point. c. He and his companions' example was to work hard, earn what you eat, and keep burdens off of other believers. d. The goal behind this is to ensure that you are at least a neutral draw on church resources, if not a positive giver to it. e. The church in Acts is said to never have had anyone in need because they shared what they had with one another. Not by compulsion as socialism and communism teaches. It isn't forced wealth distribution. It is just as anyone had a need, the church came together to meet it. f. What does this require? g. It requires everyone working hard to earn enough to care for themselves and a little extra to help care for one another. h. If God blesses you with more, He is most likely prompting you to help even more than others. God is faithful to equip His people for what He is calling them to do. i. But when you could work and don't, or when you earn more than enough but never give to the work of the church or to the needs of other believers – you are out of order. You are failing to keep the Christian traditions. j. Some Christians believe that the tithe is a mandate in scripture. i. Since we are not Israelites, and since the New Testament never teaches it, we recognize that the strict 10% temple tax is not something that we need to observe as New Testament believers. ii. But the New Testament does teach us to give cheerfully and sacrificially to the work of the church and the needs of believers. iii. What does that mean? iv. Although the 10% temple tax is not mandated, I'm not sure we can say that the New Testament teaches us to give less. In fact, I think I could make the argument that it implies that, at least at times, we give much more than 10% of our gross income. v. This is a concept that I have found many young believers don't quite grasp. Many young believers think that by giving a few hundred dollars to the church every year, they are giving sacrificially. vi. And they would be doing just that if they only earned $5,000 that year. vii. But in reality, a few hundred dollars a year when God has given you 50 to 100 thousand dollars that year in income – it is hard to say that that giving is sacrificial. k. Let me just say I am very uncomfortable talking about this. I also want to make clear that our family is well-provided for, and I am in no way angling for a raise. l. With those two caveats, we all must understand what the Christian tradition is on labor and giving. m. Christians have been taught by Christ and His apostles, since the beginning of the church, to work hard to provide for yourself, and to give cheerfully and sacrificially to the work of the ministry and to the alleviation of believers in need. n. So how are you doing on that front? o. If you struggle to give sacrificially, or have just realized that you haven't been giving sacrificially at all… p. Perhaps, for you, 10% is a good place to start. Not as a rule or law… but as an easy entry into this concept. q. And the nice thing about 10% is that is scales to what the Lord gives you. Those with less, give less. Those with more, give more. 5.) [Slide 22] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” Jesus has given gifts of godly leaders to teach and demonstrate Christlikeness. a. We live in an era of mistrust. And I don't think we are called to trust leaders unconditionally. b. But I've seen the pendulum swing both ways. c. I've seen godly pastors bullied, abused, ganged up on, belittled, ridiculed, and treated more like a church's slave than its servant leader. d. I've also seen ungodly pastors revered, followed, and obsessively supported to the point that no matter what they do wrong – everyone sees them through rose colored glasses. e. But Christian, Jesus didn't design either of these to be His church. f. He gave gifts to the church. Apostles first to get the church off on a good foundation. He gave prophets to keep the church physically safe and on the correct path in doctrine. He gave the church Shepherds in the office of the Elder to teach and spiritually care for the flock. And He gave the church evangelists to leave their gathered assembly to take the gospel message to people who have never heard. g. The purpose of these gifts was to equip the church for ministry. The church does the ministry and the leaders teach and demonstrate it. h. That should be a great comfort to us but it is also a rebuke to us who may be tempted to see the church or the Elders as something different than I have just described. 6.) [Slide 23] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” The goal of salvation is for you to conform to the Christian tradition, not getting out of hell. a. Certainly, talking about the lake of fire and the eternal punishment for sin, is a message we need right now. b. Especially because our culture largely views God as a big soft teddy bear that doesn't judge you, and just loves you for who you are. c. God does love His creation – but that won't stop Him from justly judging all who are not made perfect in Christ. d. And that is just it… God never says anywhere that the goal of salvation is to save men from His own judgment. In fact, the Scriptures teach that the goal of salvation is first, to bring Him glory, and He does that by carving out a people who love, honor, worship, and obey Him progressively in this life and perfectly in His Kingdom. e. Christ perfectly loved, honored, worshipped, and obeyed God while He was on earth. f. He died for the sins of His people. g. He was raised to defeat death and He now has the keys to that realm. h. And He sends His Spirit to be with and help those who are His to become more and more like Him until He finally saves them in the end and perfects them for His kingdom. i. My friends, salvation isn't about getting out of hell. It is about making a people who are no longer fit to be there. A people who are holy. A people who reject the lies of sin and Satan and submit to their Lord and King, Jesus. j. Perhaps you've come to Christ to get you out of hell – but not to rule your life. k. Perhaps you've never come to Christ at all. l. Those who turn from their sin and trust in Him alone… will be saved. Which means that they will be conformed to Him. m. What will you do with this Jesus? n. Let me or another Christian know if you would like to start being conformed to Jesus today. [Slide 24 (end)] Let me close with a word of prayer from the reformer John Calvin. Almighty God, you see how your Church today is miserably torn by many conflicts. You see how there are so many traitorous ministers who continue to plague it. Help us to experience what you have promised in Scripture by your prophet: That you will be the perpetual guardian of your chosen people—people you have received and embraced so they can move ahead with courage through any conflict and emerge as conquerors. Would you also now stretch out your hand against the sin you have denounced? Reduce to nothing not only those who oppose you and your servants and your children, but also those serpents who harass and torment your church through intrigue, fraud, and other indecent means. Do this until at last we see a full triumph in your kingdom, together with Christ Jesus, our Lord and head. For it is in His name we pray this… Amen. Benediction: Now may He who is the mystery of godliness, He who appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, and taken up in glory; May He humble you under His mighty hand that He may lift you up in due time. Until we meet again, Grace and Peace to you.

Although Jesus does authorize His disciples to discern what is good from what is evil, Jesus does not authorize His disciples to bring the judgment of condemnation. That authority belongs to Him alone. Rather, with their eyes made healthy by the judgment of sin in Jesus' cross, the disciples of Jesus can see clearly to help others see the forgiveness of sins found in Christ alone.  Rev. Harrison Goodman, Executive Director of Mission and Theology for Higher Things, joins host Rev. Timothy Appel to study Matthew 7:1-6.  To learn more about Higher Things, visit higherthings.org. “The Reign of Heaven Stands Near” is a series on Sharper Iron that studies the Gospel according to St. Matthew. The first evangelist proclaims that God has fulfilled His Old Testament promises by sending Jesus to bring the reign of the heavens among us. As the Son of David, Jesus is the gracious King we need, and as the Son of Abraham, Jesus is the blessing to all the families of the earth.  Sharper Iron, hosted by Rev. Timothy Appel, looks at the text of Holy Scripture both in its broad context and its narrow detail, all for the sake of proclaiming Christ crucified and risen for sinners. Two pastors engage with God's Word to sharpen not only their own faith and knowledge, but the faith and knowledge of all who listen. Pastor Appel serves at Faith Lutheran Church in Godfrey, IL. Learn more at flcgodfrey.org. Submit comments or questions to: listener@kfuo.org

As Jesus continues to expound upon His Law, He deepens our understanding of the Sixth Commandment. Physical adultery does not only break marriage; the lust of the heart already sins against God's gift of a spouse. Jesus' disciples shouldn't just shrug their shoulders at divorce and make sure to go about it with the right procedures. Jesus' disciples should keep their goal of upholding and protecting marriage, rather than breaking it apart. Although Jesus would not have His disciples engage in self-mutilation, He would have us take steps necessary to remove the causes of sin in our lives so that we would live according to the clean heart He creates in us.  Rev. Richard Mittwede, pastor emeritus residing in Austin, TX, joins host Rev. Timothy Appel to study Matthew 5:27-32.  “The Reign of Heaven Stands Near” is a series on Sharper Iron that studies the Gospel according to St. Matthew. The first evangelist proclaims that God has fulfilled His Old Testament promises by sending Jesus to bring the reign of the heavens among us. As the Son of David, Jesus is the gracious King we need, and as the Son of Abraham, Jesus is the blessing to all the families of the earth.  Sharper Iron, hosted by Rev. Timothy Appel, looks at the text of Holy Scripture both in its broad context and its narrow detail, all for the sake of proclaiming Christ crucified and risen for sinners. Two pastors engage with God's Word to sharpen not only their own faith and knowledge, but the faith and knowledge of all who listen. Pastor Appel serves at Faith Lutheran Church in Godfrey, IL. Learn more at flcgodfrey.org. Submit comments or questions to: listener@kfuo.org

When God feels painfully late to show up, what are you supposed to do? When you have prayed, trusted, and stayed faithful, and the relationship still fell apart, the door still closed, the diagnosis still came, the child still kept running. This sermon walks straight into that tension and refuses to look away.Pastor Josiah opens with a question most of us are quietly carrying. How do we trust Jesus when his timing breaks our expectations? He starts with a story you have probably felt a version of, the marathon of waiting in line at Disneyland, where everyone is asking the same question. Is it worth the wait? Then he names the harder version of that question we ask in real life. What if God could just give us a timeline? What if he would say, the grief lasts eight months, the anxiety lifts in a year, the prayer gets answered Tuesday at 4:15. But that is not how faith works. God rarely gives us a timeline. Instead, he gives us himself.From there, Pastor Josiah moves into John chapter 11, the story of Lazarus, Mary, and Martha. Jesus gets the message that his friend is sick, and what does he do? He waits two more days. The verse says it almost shockingly. Although Jesus loved them, he stayed where he was. Pastor Josiah unpacks three truths from this chapter that meet you exactly where you are when life feels stuck.Delay is not denial. The love of God is not always proven by the speed of his response. Sometimes it is revealed in what he is producing through the waiting. Some of God's deepest work happens in the waiting room, between the test and the results.Don't forget who he is. When Martha runs out to meet Jesus, she leads with disappointment. But Jesus responds not with a fix, he responds with his identity. I am the resurrection and the life. Faith is not built on outcomes. Faith is built on a person who is still faithful, still sovereign, still near, still good.Gratitude comes before the movement. At the tomb, with Lazarus still dead inside, Jesus thanks the Father before anything visible has changed. Anyone can worship after resurrection. Mature faith thanks God while the situation looks exactly the same.Pastor Josiah lands on the most beautiful picture of the gospel in the whole story. The only barrier between Lazarus and Jesus was a stone. The only barrier between you and God is sin, and Jesus is the one who rolls the stone away and calls dead things back to life. Then he turns to his people and says, unwrap him. The church is invited into the slow, sanctifying work of walking with people coming out of the grave with their grave clothes still on.If you have been spiritually exhausted, carrying disappointment so long that hope itself feels dangerous, this teaching from Pastor Josiah is for you.

Reading 1Acts 2:14a, 36-41Then Peter stood up with the Eleven,raised his voice, and proclaimed:"Let the whole house of Israel know for certainthat God has made both Lord and Christ,this Jesus whom you crucified."Now when they heard this, they were cut to the heart,and they asked Peter and the other apostles,"What are we to do, my brothers?"Peter said to them,"Repent and be baptized, every one of you,in the name of Jesus Christ for the forgiveness of your sins;and you will receive the gift of the Holy Spirit.For the promise is made to you and to your childrenand to all those far off,whomever the Lord our God will call."He testified with many other arguments, and was exhorting them,"Save yourselves from this corrupt generation."Those who accepted his message were baptized,and about three thousand persons were added that day.Reading 21 Peter 2:20b-25Beloved:If you are patient when you suffer for doing what is good,this is a grace before God.For to this you have been called,because Christ also suffered for you,leaving you an example that you should follow in his footsteps.He committed no sin, and no deceit was found in his mouth.When he was insulted, he returned no insult;when he suffered, he did not threaten;instead, he handed himself over to the one who judges justly.He himself bore our sins in his body upon the cross,so that, free from sin, we might live for righteousness.By his wounds you have been healed.For you had gone astray like sheep,but you have now returned to the shepherd and guardian of your souls.GospelJohn 10:1-10Jesus said:"Amen, amen, I say to you,whoever does not enter a sheepfold through the gatebut climbs over elsewhere is a thief and a robber.But whoever enters through the gate is the shepherd of the sheep.The gatekeeper opens it for him, and the sheep hear his voice,as the shepherd calls his own sheep by name and leads them out.When he has driven out all his own,he walks ahead of them, and the sheep follow him,because they recognize his voice.But they will not follow a stranger;they will run away from him,because they do not recognize the voice of strangers."Although Jesus used this figure of speech,the Pharisees did not realize what he was trying to tell them.So Jesus said again, "Amen, amen, I say to you,I am the gate for the sheep.All who came before me are thieves and robbers,but the sheep did not listen to them.I am the gate.Whoever enters through me will be saved,and will come in and go out and find pasture.A thief comes only to steal and slaughter and destroy;I came so that they might have life and have it more abundantly."

John 10:1-10Jesus said:"Amen, amen, I say to you,whoever does not enter a sheepfold through the gatebut climbs over elsewhere is a thief and a robber.But whoever enters through the gate is the shepherd of the sheep.The gatekeeper opens it for him, and the sheep hear his voice,as the shepherd calls his own sheep by name and leads them out.When he has driven out all his own,he walks ahead of them, and the sheep follow him,because they recognize his voice.But they will not follow a stranger;they will run away from him,because they do not recognize the voice of strangers."Although Jesus used this figure of speech,the Pharisees did not realize what he was trying to tell them.So Jesus said again, "Amen, amen, I say to you,I am the gate for the sheep.All who came before me are thieves and robbers,but the sheep did not listen to them.I am the gate.Whoever enters through me will be saved,and will come in and go out and find pasture.A thief comes only to steal and slaughter and destroy;I came so that they might have life and have it more abundantly."

John 10:1-10Jesus said:"Amen, amen, I say to you,whoever does not enter a sheepfold through the gatebut climbs over elsewhere is a thief and a robber.But whoever enters through the gate is the shepherd of the sheep.The gatekeeper opens it for him, and the sheep hear his voice,as the shepherd calls his own sheep by name and leads them out.When he has driven out all his own,he walks ahead of them, and the sheep follow him,because they recognize his voice.But they will not follow a stranger;they will run away from him,because they do not recognize the voice of strangers."Although Jesus used this figure of speech,the Pharisees did not realize what he was trying to tell them.So Jesus said again, "Amen, amen, I say to you,I am the gate for the sheep.All who came before me are thieves and robbers,but the sheep did not listen to them.I am the gate.Whoever enters through me will be saved,and will come in and go out and find pasture.A thief comes only to steal and slaughter and destroy;I came so that they might have life and have it more abundantly."

Gospel John 10:1-10 Jesus said: "Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. But whoever enters through the gate is the shepherd of the sheep. The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers." Although Jesus used this figure of speech, they did not realize what he was trying to tell them. So Jesus said again, "Amen, amen, I say to you, I am the gate for the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them. I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.” Reflection Jesus uses the role of Shepherd to instill within his disciples an understanding of who they will be once Jesus fills them with the truth. God is the source of all truth. Jesus is filled with God. The way you enter into the Kingdom of God is through an acknowledgment of what is true, what is real, what is unchangeable. And what we see in this story is that Jesus is also saying that those who have not opened their heart to the truth are thieves and robbers when they try to take care of people. And he is obviously talking about the people of the temple. The Scribes and Pharisees were thieves and robbers keeping people from truth. And God has come in the form of Jesus to change all of that. Closing Prayer Father, so many voices speak to us about who you are and what you call us to be. Ground us in your truth. So we hear your truth, we will open our hearts to it, when we hear lies and half truths, we will turn away. Bless us with wisdom to know the difference. And we ask this in Jesus' name, Amen. Learn more about your ad choices. Visit megaphone.fm/adchoices

April 26, 2026. Fr. Tyler's homily for the 4th Sunday of Easter, Good Shepherd Sunday. We're thankful for our good shepherd here at Carroll College--enjoy! Gospel John 10:1-10 Jesus said: "Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. But whoever enters through the gate is the shepherd of the sheep. The gatekeeper opens it for him, and the sheep hear his voice, as the shepherd calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers." Although Jesus used this figure of speech, the Pharisees did not realize what he was trying to tell them. So Jesus said again, "Amen, amen, I say to you, I am the gate for the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them. I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly."

CLICK HERE FOR VIDEO to this reflectionGOSPEL: John 10:1-10Jesus said: "Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. But whoever enters through the gate is the shepherd of the sheep. The gatekeeper opens it for him, and the sheep hear his voice, as the shepherd calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers." Although Jesus used this figure of speech, the Pharisees did not realize what he was trying to tell them.So Jesus said again, "Amen, amen, I say to you, I am the gate for the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them. I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly."

+ Holy Gospel according to John 10: 1 – 10 Jesus said: "Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. But whoever enters through the gate is the shepherd of the sheep. The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers."Although Jesus used this figure of speech, they did not realize what he was trying to tell them. So Jesus said again, "Amen, amen, I say to you, I am the gate for the sheep. All who came [before me] are thieves and robbers, but the sheep did not listen to them. I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.The Gospel of the Lord

Waiting on God, trusting His timing, and holding onto hope in suffering are at the heart of When the Miracle Hasn’t Come Yet. Rooted in Romans 8:24–25 and the story of Lazarus in John 11, this devotional explores how God’s love remains constant—even when answers feel delayed. In seasons of pain, silence, or unanswered prayers, it’s easy to question where God is. Yet Scripture shows us that delay is not the absence of love. Jesus loved Mary, Martha, and Lazarus deeply—and still waited. That tension is where faith grows. Biblical hope isn’t pretending everything is fine; it’s trusting that God is still working when we can’t yet see the outcome. Even in the waiting, Jesus is still our resurrection and our life. The miracle may not have come yet—but His presence is already with us. Highlights God’s delay does not mean He is distant or uncaring Faith allows room for both belief and honest grief Biblical hope is anchored in what we cannot yet see Jesus is our hope now—not just when the miracle comes Waiting seasons are not wasted; they deepen our dependence on God God’s love and our suffering can coexist without contradiction You are not alone—God is present even in the silence Full Transcript Below: When the Miracle Hasn’t Come YetBy: Sarah Frazer Bible Reading:“For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what they already have? But if we hope for what we do not yet have, we wait for it patiently.” - Romans 8:24-25 If God loves me why am I suffering? I asked this question many years ago while sitting awake in bed at 2 AM. I was battling an intense time of depression and anxiety. Sleep would not come, even after begging God for relief. I had gotten so tired that I couldn’t rest. Tears rolled down my cheek. As I walked through the valley of depression, I began to search out why God would delay my healing. I wrestled with the question of how God could be loving but also allow suffering as well. Our passage for today speaks into this tension. “Now a man named Lazarus was sick… Jesus loved Martha and her sister and Lazarus. So… he stayed where he was two more days.” - John 11:5-6 Notice that it says Jesus loved them! It is evident in other scriptures that Jesus had a close relationship with all three siblings. Yet, when they needed him the most, Jesus delayed. If He loved them, why didn’t He hurry to heal Lazarus? For two days, Jesus didn’t move. So many of us feel like we are living in that “two-day delay.” We are loved, but we are still waiting. One night, while sitting in my bed, unable to fall asleep, I remember finally being honest with God. I told him that I was so depressed and asked Him why He didn’t take this pain away. Mary and Martha, in John 11, were also honest with Jesus. “‘Lord,’ Martha said to Jesus, ‘if you had been here, my brother would not have died.’” - John 11:21 There is belief here. She believed Jesus could have helped, but she also expressed her grief. How many of us shy away from both things when we are waiting for relief from our own suffering? Faith in God does not mean we can’t be disappointed. Jesus did not chide her for her honesty. Believing God’s promises and His power does not silence our sorrow. Although Jesus does resurrect Lazarus, Martha didn’t know this. You and I know that one day our new bodies will not suffer, and all tears will be wiped away. But that doesn’t mean we don’t live in unresolved circumstances now. “For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what they already have? But if we hope for what we do not yet have, we wait for it patiently.” - Romans 8:24-25 Biblical hope is not wishful thinking or denial. Mary and Martha did not deny the pain, nor did they have a vague belief in Jesus. Martha stood in her grief before she saw glory. Many of us do that too. Paul, in the book of Romans, encourages us to wait for what we cannot see and hope will come. Resurrection means that death does not win. Delay does not cancel love, and the grave does not get the final word. Often, we believe that God’s love means we will have immediate answers or instant healing. Instead, we find that God’s timeline and ours don’t always match. Jesus was the resurrection and the life before Lazarus walked out of the tomb. He is the resurrection for us, even if tears fall. “I am the resurrection and the life.” John 11:25 Notice what Jesus did not say: “I will perform a resurrection.” He said, “I am.” This is one of the many “I AM” statements found throughout the Gospel of John. In this moment, Jesus is declaring Himself God. Very soon after this moment, Jesus would face His own death, and then God would resurrect Jesus as well. Notice that the miracle came later. Jesus is still our hope, our savior, and our king, even if we find ourselves still inside the tomb. Depression is like a tomb for me. So many times I’ve suffered through seasons of extreme sorrow, feeling like I was dying. In those moments, I began to cling to Jesus. Nothing around me felt any different, but as I read scripture, especially this passage, I realize that Jesus sees my sorrow, loves me deeply, and was willing to die Himself so I could one day be free from pain and sorrow. The same Savior who sometimes allows suffering is the One who ultimately conquered it on the cross. So if you find yourself praying at 2 a.m., longing for relief, just remember that you are not forgotten. You may not see the miracle yet. But you are not waiting alone. Intersecting Faith & Life: Where does it feel like God is late in showing up for you? What prayer feels unanswered? What miracle are you waiting and hoping for? You are not abandoned in the delay. Love can coexist with waiting. Resurrection hope sustains sometimes before it resolves. Further Reading:Isaiah 30:18Lamentations 3:25-262 Corinthians 4:16-18Hebrews 11:13Revelation 21:4-5 Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

The Gospel of John recounts the healing of a court official's son as a testament to the power of steadfast faith. Although Jesus was miles away in Cana, the father's belief in Christ's word alone resulted in a miraculous recovery for his child in Capernaum. This narrative serves as a foundation for a broader discussion on a modern kind of martyrdom that is not a sudden death, but the daily sacrifice of one's time and energy. He emphasizes that living a life of hidden service and enduring the exhaustion of everyday responsibilities is a profound way to witness to God. Ultimately, the listeners are encouraged to maintain optimism and grit through life's trials, trusting in the eventual joy of the resurrection.

In this message, Pastor Caleb discusses how the love of Christ has expectations for everyone.  Although Jesus loves everyone, He expects those He loves to submit to His Word and be His followers.  May Christians understand the love of Christ and love as Christ loves.  Send a textSupport the showFor more information for our church visit AGCSparta.org.

Watch the Devotion Based on John 1:1-14 The Hidden Glory of God “The Word became flesh and made his dwelling among us” (John 1:14). The Word—Jesus is the Word. In eternity God spoke, and the world came into being. God spoke and there was light. When the darkness of sin invaded the light, God spoke again and made promises to scatter the darkness. The Word, God from eternity, begotten of the Father, so interconnected with the Father, would take on human flesh. He would be present, not omnipresent as he was before, but confined to space and time. The Word became flesh. Jesus assumed the true nature of a human being and lived among his creatures. Men like John the apostle spent a considerable amount of time with him and were able to examine and listen, to scrutinize and confirm: “Yes, this one is like us! He gets tired and hungry and needs water, he cries and he laughs, and he is truly human.” And yet, John says, “We have seen his glory.” John watched with amazement as the Word revealed the thoughts and attitudes of the hearts of men. He watched the Word walk on water. He watched him heal the sick and raise the dead. The Word himself was subjected to death—they snuffed out the light of life—but he came back from the dead. Although Jesus was God from eternity and embodied the fullness of the deity, and although John said, “We have seen his glory,” the Word hid his glory. The Word became flesh, not in a palace among kings and princes, but in a lowly place where animals ate and slept. The Word became flesh, not to flaunt his power through words that thunder from heaven, but in the quiet whisper of good news: “You are forgiven!” At Christmastime we might be tempted to look for something more from Jesus—some sort of financial miracle to get us out of a money mess, some sort of grace bomb that will restore all our broken relationships, some sort of heart and mind transplant that will remove all these relentless inappropriate thoughts and desires. The Word became flesh and still hides his glory. He hides his grandeur in a gentle word of grace and truth spoken to you: “I forgive you all your sins.” He hides his greatness in simple water where you are reassured: “Yes, you are my child.” He hides in simple bread and wine: “This is my body, this is my blood, given for you for the pardon of all your transgressions.” Grace and truth for you. This Christmas, marvel at the Word made flesh, who hid his glory, who hides his glory even now, so that you might receive the greatest gifts: grace and truth today, tomorrow, and for eternity, where you will behold him in all his glory. Prayer: Lord Jesus, during these days of the Christmas season, reassure us that you became flesh so that you might give us your grace and truth. Reassure those who serve in our nation's military that although they may be far from their loved ones this Christmas, you continue to dwell among your people. Comfort family members and friends who miss their service member with your abiding presence. Renew in us the desire to read, study, and pray on your Word of truth daily so we never forget why you were born—to save us. In your name we pray. Amen. Written and recorded by Rev. Paul Horn, WELS National Civilian Chaplain to the Military, San Diego, California. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. Note: Scripture reading footnotes are clickable only in the web version.

In episode 475 of The Reformed Brotherhood, host Jesse Schwamb explores the profound theological question: "Is God humble?" Through a careful examination of Philippians 2 and the narrative of Pharaoh in Exodus, Jesse unpacks how Christ's incarnation represents the ultimate act of divine humility. This episode reveals how Jesus—fully God and fully man—humbled himself through obedience to the point of death on a cross. As we approach the Christmas season, this timely reflection helps us understand that Christ's humility isn't just a theological concept but the very foundation of our salvation and the magnetic force that draws sinners to him. Jesse connects this humility to Jesus' parables about seeking the lost, showing that God's love manifests through the paradox of the exalted one becoming lowly. Key Takeaways Humility is fundamentally a creaturely virtue that acknowledges God as Lord and responds in obedience. Christ's incarnation wasn't a subtraction of divinity but an addition of humanity, allowing him to humble himself. Divine humility is displayed in Jesus becoming obedient to the point of death, even death on a cross (Philippians 2:8). Pride, the opposite of humility, is actively opposed by God throughout Scripture. Christ's humility is what draws sinners to him, as seen in the parables of the lost coin, sheep, and son. True humility embraces our limitations as creatures and recognizes God's rightful authority. Jesus learned obedience through suffering, becoming the perfect high priest who can sympathize with our weaknesses. The Paradox of Divine Humility Christ's humility represents one of the most astonishing paradoxes in Scripture. As Jesse explains, humility is properly understood as a creaturely virtue—it acknowledges God as Lord and obeys as a servant. For the eternal Son to humble himself, he first had to take on human nature. The incarnation wasn't God ceasing to be God but rather God adding humanity to himself. The divine Son emptied himself "not of divinity as if that were even possible, but of the privilege of not being human, not being a creature, not suffering the bounds and limitations of finitude and the pains and afflictions of the fallen world." This emptying makes possible Christ's perfect obedience. Since humility means acknowledging God as Lord and obeying as a servant, the Son took "the form of a servant being born in the likeness of men." This allowed Jesus to demonstrate a servant heart with equal passion for God's holiness and his people's purity. Unlike our inconsistent obedience, Jesus' obedience was "an all the way kind of obedience" that persisted through suffering to death on a cross. The Magnetic Draw of Christ's Humility One of the most profound insights from the episode is how Christ's humility functions as a magnetic force drawing sinners to him. Jesse notes that in the parables, tax collectors and sinners were drawn not to the Pharisees' teaching but to Jesus himself. They came "almost magnetically" to be in his presence and hear his words. Why would this be? The answer lies in recognizing that "we all have a master" and "we are all bound to something." The critical question becomes: "How good and kind is your master?" Christ's humility reveals him to be the perfect master—one who does not lord his authority over us but uses it to serve us, even to the point of death. This servant-hearted humility draws people because it demonstrates love in action. When Jesus humbles himself to seek the lost, he reveals that the gospel isn't about making "naughty people good, but to make dead people alive and alive in him so that their life is hidden within him." Memorable Quotes "To humble oneself is to acknowledge God as Lord and then to obey as servant. In order to do so, then the Son had to take this form of a servant being born in the likeness of men." "Christ's obedience was an all the way kind of obedience, a true obedience. It wasn't part and parcel, it wasn't peace wise, it didn't be for a part of time, as long as it was comfortable and then try something else." "To humble oneself is not to be less than human. It rather is pride that is our cancer. It's pride that corrodes our true dignity. To humble ourselves is to come even ever closer, step by step to the bliss, I think, and the full flourishing for which we're made." Full Transcript [00:00:08] Jesse Schwamb: So how did Jesus humble himself and this we could spend loved ones in eternity and likely will. Talking about how did he do this By becoming obedient. It wasn't even mean to. Here is the one who is the God man. Truly God. Truly man. To humble oneself is to acknowledge God as Lord and then to obey as servant in order to do so. Then the son had to take this form of a servant being born in a likeness of men. Again, this is so rich because I think without understanding the servant heart of Christ, where there is a power and a passion in Christ for the holiness of God that is at the same time equaled with the passion for the purity and the holiness of his people. Welcome to episode 475 of The Reformed Brotherhood. I'm Jesse, and this is the podcast where all of mankind is on the naughty list. Hey, brothers and sisters, I am solo hosting once again on this episode, but I don't want you to worry. Tony will be back. Tony is alive and well. He is out in the wild doing his thing. Actually, this is probably the time of year where Tony and I bring forward that annual or perennial denial. You know, the one, it's sy against the frailty, weakness, contingency of humankind. And most often manifested in this time of year in sickness. So I don't know where you live in the world, but in my part of the world, everybody's getting it and everything is going around. The sickness is everywhere. And even if you're bobbing and weaving, if you're laying low, if you're trying to keep your head down, it just seems somehow. To snipe you. And so it sniped Tony last week and this week. Now it is his family and so he's doing what we shall do for another. He's caring for those in his own regard that are sick and unwell. And so that means it's just me on this particular episode, but not to fear. We've got lots of great things to talk about. [00:02:12] The Question: Is God Humble? [00:02:12] Jesse Schwamb: In fact, the whole purpose of this episode is going to be talking about this question is God humble and. This, if you think it's just a one-off episode. It's actually born out of this continued series that we're doing where we're going through the parables. And again, we've been talking a lot about lostness and finding things and Christ coming and seeking, saving those things that were very lost. And so as I continue to process this with Tony, one of the things that keeps coming to my mind is this question is God. Humble and what does that even have to do with any of these wild parables that we've been talking about? You know the ones too, especially if you've been listening along and hopefully you have go back, check those bad boys out. We've been talking about the lost coin, the lost Sheep, and we have yet to get to because we're just teasing this for you. We, we keep telling you it's coming, but that's just to build like this amazing anticipation for the parable of the lost son or the prodigal son. It's coming, and part of that, again, for me is wrapped up in this question, is God humble? So let's talk about that a little bit. [00:03:13] Humility in Scripture [00:03:13] Jesse Schwamb: It's interesting to me that throughout the scriptures, we find across both all the New Testament, that God gives us this imperative to seek humility or to put on humility, or to have a humble mind, as Peter says. And it's something that is so ubiquitous that we kind of just flies by us. Of course. Like we would get the sense that it would be ridiculous to be like. I am so good at being humble that that in itself is oxymoronic. And yet we also know that we don't want to advertise, that we're trying to seek after humility. 'cause it seems like that's the very thing that we're trying to avoid in proclaiming or promulgating our pride and that kind of thing. But it's not just that, of course, God is seeking his children to be humble, but I think one of the most condemning things the scripture says to us about how God behaves. Toward people is that he opposes the proud. So the opposite of being humble, and we'll get to that in a second. We had to define what that means, but let's just take for a second that the opposite of that might be being prideful. It is fascinating that it's not just God is indifferent toward pride, that he does everything in his volition to push against it. And of course, because nothing can thwart the outstretched in mighty arm of God, that means that he wins inevitably against all that is pride prideful. And so he opposes it. And this is what. We should realize is that really the eschatological judgment, the fact that there is both heaven and hell reward and eternal punishment. This is a reflection of God opposing the proud that in the final state, the one who says, I want nothing to do with God because I can take care of it myself, is the one that God must oppose pose because he always. Opposes that which is prideful, and so it makes sense. Then if he opposes the proud, if that is in a way, an enemy that he will ultimately defeat, it cannot stand up against him that shouldn't. That in that path is both destruction that is internally derived and chosen, but also destruction that comes externally because it will be defeated. Then the best thing that God's people could be is to be humble. And so the question I think then persists, can God be humble? Is God. Humble. One of the things that is clear in scripture, again, this is the testimony of the entire arc of the salvific story of God and his recu of his people. Um, the coming and drawing close giving of himself so that he might draw people onto himself. Is that the testimony of humility is both positive and negative in the scriptures. So we could look at examples of those who humbled themselves. That's what the scripture says, like Josiah, Hezekiah, Rebo, Ahab, Vanessa, and then there, of course, you could probably think of as just as many negative examples who did not. What comes to my mind, of course, is Pharaoh. Or am Amen or Zetia. So what becomes clear though is when you look at those examples that the humbling first belongs to the hand of God. That even here, once again, God's doing all the verbs. That's exactly what he does. And so this idea of even like humbling yourself. Has like a precursor, there's an antecedent. And is God doing some kind of great work to allow for this humbling to even take place? He initiates the humbling of his creatures. And once he has, then the question confronts us, uh, which is, are we going to receive it? How will we bear up underneath it? Will we submit ourselves to it because God has allowed us, or has humbled ourselves first so that we don't respond in kind. So in response to his humbling hand. Will we kick against him? Or as the, you know, king James version says, will we kick against the gods or are we going to come and humble ourselves before God? So this idea, I think of humbling ourselves isn't just like you wake up one day and you say, no, it'd be really fantastic. Is my life would be better if I was just humble. I, I hear that God opposed to the proud, I don't wanna get. Lost in that. I don't wanna get wrapped in that. I would rather, instead I just become more humble. Even the ability to humble oneself first comes from this humbling hand of God, which is of course the greatest gift. And so of course Peter writes, humble yourselves under the mighty hand of God. I mean, that's where I'm drawing this from and. That is the first descent of humility. The first coming down is a word that God would do that for us, will put us in a place that we might be humbled. And then the creature has somewhat in his turn kind of imperfect language, but somehow in his response that God is humbling me. Will I embrace it? Will I humble myself? So given that background, I think you know exactly where I'm about to go in the scripture, and that is. The pretty, I would say, epic passage of humility, which is Philippians two. It's one of the most striking assertions in all of scriptures. That Christ himself, Jesus the Savior, the one who is truly God and truly man, he humbled himself and God himself truly divine, truly human, and the person of his son, he humbles himself. And I think that is worth the slow meditation and a little bit of marveling again, as we consider that in light of. All that happens in these parables about lostness and ness is coming from in some way this first humility. And I think that's just so critical because it's not just context, it's the air in which we breathe and operate and understand who we are and who we are in Christ. And so I think before like we even assume. I wanna assume like too much about like this idea of humility and then getting it ultimately to this question is God humble, which you may think I just answered by reading Philippians two eight, but in fact I think it's even more complex and more beautiful and more deeply layered than all of that. I think it's worth for a second, just thinking about this idea of like, what is humility? [00:08:35] Pharaoh's Pride vs. Humility [00:08:35] Jesse Schwamb: And as far as I can tell, really the first mention of humility outright, like outright mention explicit notation in the scriptures comes in that showdown between Egypt's Pharaoh and Yahweh mediated through Moses and. And I picked this because it's really instructive for getting a sense of how the Bible, how the scripture, the Holy Spirit is apprehending this word and driving it into the context so that we might learn from it, so that later on we're told that we ought to exhibit humility, put on humility that we understand it in the way that God has taught it to us. And so you'll remember. Probably that Moses dared to appear before Pharaoh. He is an Exodus five, and he speaks on Yahweh's behalf, and it's that famous sentence, that famous imperative, let my people go to, which Pharaoh replies in my paraphrase, listen, I don't know who Yahweh is. I have no idea what you're talking about. I don't listen to his voice. I don't acknowledge him, and therefore you can't go. It's just not gonna happen. What is incredible about this. What I think is like really illustrative for our lives is that Pharaoh swollen in pride here, and again, God's gonna pose him swollen with all of this. Pride has, it's not that he hasn't thought through what he's saying here, it's just that he's made an incredible miscalculation. He actually did a little mathematics here as the creature, and he decides that. As a creature in relation to the creator God that he does not need to obey. In other words, he does not acknowledge or recognize or know this God, and because he doesn't know any of those things about Yahweh, then he's well within his reason to come to the conclusion that he does not need to obey and therefore he refuses. The reason why I think that's so critical and a little bit wild is that is exactly what the natural man is prone to do to make this miscalculation built on even some kind of reasonable logic, so to speak. That says, well, because I don't understand it, because I don't see it, because I can't acknowledge it because I've never heard it. Therefore, it cannot exist. It doesn't exist. It's not worthy of being obeyed. It's a bit like saying, just because I've never seen fire, that's not hot. And so it's crazy here that in the midst of all of that, we could say Pharaoh has made this enormous miscalculation. And so what he's going to do is he's going to essentially oppose God. He refuses to obey, and then of course, Exodus 10 as we move. This story describes this call to humility, and it is a call to humility, which when I was thinking back through this, I was like, this is wild. Because we tend to think this story as like submission and beating down and humility might not be the principle word. That comes to our mind when we think about how Har Pharaoh has to ultimately respond. But after seven plagues on the cusp of the eighth plague, God speaks to Pharaoh, and again, he's listen. He says to him, how long will you refuse to humble yourself before me? So fascinating because we have this. Humbling, mighty hand of God, the outstretched work of God, his hand and arm going out into the world of his creation and putting Pharaoh in a particular place and position. And the piercing question in this context of this extended powerful encounter gives us this glimpse into the heart of humility, which I think is this humility recognizes and obeys the one who is truly. God. So there's not just an intellectual scent, but an experiential knowledge that comes from the revelation of who God is that is under his purview granted to his people, and that then causes us to acknowledge and obey the one who's truly Lord. It's exact opposite of affairs response, which again says, I don't know that voice. I've never heard it. Who is Yahweh? And instead it's replaced with a humility that acknowledges that God is Lord of all, that Jesus Christ is one only son, and that his Holy Spirit is with and indwells his people and that he is truly Lord. So humility entails this kind of right view, I think of self. Because Pharaoh Miscalculates, but the humble person makes the right calculus, the one who is created by God and accountable to God, which requires the right view of God as creator and this authority in relation to all his creatures. And so humility then is of course, like not a preoccupation with self or one's, even one's own lowness only in so much as it's in relation to what we just mentioned. That's a right view of self. It's an agreement with God. Of course confession coming alongside agreeing with God, but it's a mindful and conscious understanding of who God is and his highness, his holiness, that he's high and lifted up, and then the self in respect to his position. You know, that's one of the things that I think always strikes me about humility is that it's this idea and this acknowledgement that God is high and lifted up. And so while we don't come too hard on ourselves merely because we want to create a pity party, it's a recognition that. Aside from the mediator work of Christ to to stand in the presence of God would to be literally torn asunder by the molecule because his holiness cannot be, or rather, I would say our sinfulness cannot be in this presence of the one who is perfect in majesty and in righteousness, in intellect, and in in comprehension and creativity. We cannot exist in that space apart from this mediated work of Christ the beautiful. Be editorial, like benevolent distance, so to speak, that Christ creates so that we might come into the presence of God, as Hebrew says, running as it were, coming in, not haphazardly, but purposefully into the throne room of God because. And his holiness. He's a way to, he's made a way for him to be just and justifier. That is incredible. Loved ones. It's beautiful. And that is all. Again, I think just underneath this parable, it's starting with this sense of humility has brought all of this into play, and it's a critical part of God's design and plan. There's a condescension, but I think even here, underneath that condescension is something about humility. That is worth discussing. And there is, the question again, is God humble. So put it another way. Humility, I think embraces the reality that you and I. We're not God. You know, pride led to humanity's fall when Adam and Eve desired to be like God, which is contrary to his command and humility would have obeyed his command, which is what we'll see when we come to Christ and especially Christ's work. So. [00:15:06] Christ's Humility and Obedience [00:15:06] Jesse Schwamb: It strikes me then, and this is why I threw out this question, is like, is God humble? It's kind of a setup, I'll be honest, because all of I said so far, if you are keeping score at home, you probably should be drawing out then that I'm essentially saying that humility is a creaturely virtue. Actually, it's not just me. A lot of people have said that, a lot of the old ones. I postulate that, that when we think about humility explicitly and in a narrow context, that's a creaturely virtue. It's a posture of. All of who we are, our soul, our body, our life, our activities, our families, our possessions. It's acknowledgement in those things and embracing that the goodness of God and that he is the one who controls and commands all things, all of our destiny, which means. This question is God humble? It is kind of like linguistically and theologically tricky, like not for the sake of creating a tricky question for like a part of the game, but the the answer is in a sense, no, but not because God, I think is the opposite of what we'd consider humble. He's not arrogant, he's not prideful. Rather, humility is a creaturely virtue and he's God. So we need to be again, in this appropriate separation of our state and who God is, recognizing that those are two very different things. All of this though, I think, contributes to moving us in a direction of understanding, well, what does this mean then? For Jesus Christ, the God man, the one who humbled himself. You've probably been screaming the entire time. Will you get to that? What about that? And I think that is the critical question that is behind everything that we're reading about. In these parables. In other words, why is Jesus this way? What has brought him into this particular place to say these particular things to these people? We talked last time about how one of the things that's remarkable is that all of these sinners, like the down out, the broken, the marginalized, the pariahs, they were all drawn to Jesus teaching, not even drawn. I mean, there's distinction not drawn to the Fara teaching, to the rules of the law, but drawn to Jesus, almost magnetically coming to him. Compelled as it were, to be in his presence, to hear the things he was saying. Captivate, I mean, can you imagine yourself there? Not necessarily there in that environment, but captivated again by the teachings of Jesus, how good they are, how true they are, how incredible they are. And so I think it's possible for us to marvel then at that remarkable word then from the impossible, Paul, when he says that Christ humbled himself in Philippians two, eight. And no, I think that that confirms our definition above of humanity, uh, of. Humility rather as being something in humanity, of being a, a creaturely virtue in that the eternal son first became a man. That's what Paul says in verse seven, and then humbled himself in verse eight. And I'm gonna submit to you that this is really the one of the most epic parts of the gospel that. This is the only way we can get this kind of humility, this humbling of God is if first he comes to undertake the creaturely virtue so that then he himself or become rather, lemme say it this way, I'm getting too excited, loved ones. It's rather that we first must have God become a creature, so to speak, not emptying himself as we'll. Talk about. Of, of his godness, but instead taking on this flesh so that he might humble himself be to be like his children who must be humbled and in fact will ultimately be humbled in the ES eschaton no matter what they believe. And so the verb Paul uses to capture the action of the incarnation is, is not humbled here first, but it's this idea of emptied. So again, Philippians two is verse six and seven. Paul writes, being in the form of God, Jesus did not count equality with God a thing to be grasped, but emptied himself by taking the form of a servant and being born in the likeness of man. And so this movement. [00:18:59] The Incarnation and Humility [00:18:59] Jesse Schwamb: From heaven to earth, which if you're listening to this in more or less real or New York time, as we're coming into the season of the calendar where we celebrate the incarnation, again, I've been thinking so much about this beautiful gift of the incarnation, and I've been thinking about that in light of Jesus coming to seek and to save the lost and this real heart to hearts kind of way where he's speaking the truth to the people who need to hear it most, and they're drawn magnetically to him, into his teaching. And so that movement. From Heaven to earth is an emptying. It's the divine son emptying himself, not of divinity as if that were even possible, but of the privilege of not being human, not being a creature, not suffering the bounds and limitations of finitude and the pains and afflictions of the fallen world. I think a lot, honestly, especially this time of year, I think a lot about strange things like Jesus has fingernails and blood vessels and eyeballs and hair and toes. And shins and knee bones, you know, all of these things. Because to me it's this incomprehensible reality that God loves me so much that he would send his only son to be a creature, but in a way that was limited to the same creatureliness that I have. And then would forever, in a way, in his glorified state, identify still with that creature. And only in that process could he come and humble himself. I mean, that's incredible. I mean. Could not have grasped like the divine privilege of not being subjected to the rules and realities of creation. But instead, he empties himself by taking our humanity. He was emptying not by subtraction of identity, but by addition of humanity. This is the taking, the taking on, and this allows him then to become obedient and in that obedience, that passive and act of obedience. What we find is that Christ is able to say these very things that are exemplified in the parables, that this is the height of God, and he says, it is in your midst. The kingdom of God is here and I am the kingdom, and it's all because he has come in such a way. To empty himself again, where that was not a subtraction of divinity, but addition of humanity. It is an amazing and glorious truth. It's the thing upon which like turns all of salvation and all of the world that God would do this and do it so completely that again, it's finalized, it's complete, it's already done. So first, Jesus became a man. And then as a man came the ly virtue, he humbled himself. And Paul confirms what we learned about humility. In the negative example, I think in Pharaoh of Pharaoh in Nexus 10 and being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. [00:21:49] Christ's Obedience to Death [00:21:49] Jesse Schwamb: So how did Jesus humble himself and this we could spend loved ones in eternity and likely will. Talking about how did he do this By becoming obedient. It wasn't even mean to. Here is the one who is the God man. Truly God. Truly man. To humble oneself is to acknowledge God as Lord and then to obey as servant in order to do so. Then the son had to take this form of a servant being born in a likeness of men. Again, this is so rich because I think without understanding the servant heart of Christ, where there is a power and a passion in Christ for the holiness of God that is at the same time equaled with the passion for the purity and the holiness of his people. And those two things come together and coalesce in the gospel because we know that righteousness and holiness is completely vouched, safe to God. It's under his purview and his control, and it comes to his people when he draws close. That's how it was in the Old Testament, and that's how it was in the New Testament. And so as Christ in human form is coming and drawing near to his people, he's preaching this good news message that those who eat his flesh and drink his blood will have salvation and eternal life in him So intimately wrapped up that again, he hasn't just come. In the Christmas season to make naughty people good, but to make dead people alive and alive in him so that their life is hidden within him, and therefore, because he's the indestructible life, your life and mine cannot be destroyed either. I. So it is this amazing mark of the fullness of humanity and identification with us that he didn't just come on special terms. You know, I often think it's not like God on a deck chair laid out looking down as a creation separate as he were, as it were, just observing and kind of more or less interjecting here and there. It wasn't Jesus coming at. Arms length, distance. It wasn't God snatching him up when the frustrations of our limits or the pains of our world fell him. He had the full human experience. He was all in fully human and body mind. Hearts will and surroundings. Fully human in our finitude and all of this frustrations that we share that are just part of our lives, fully human in. Vulnerability to the worst of the civil world can work. Clearly that's manifested in his ign Ammonious death. Nor was he at the bottom spared the very essence of being human. He was accountable to God. Even there, that humility is incredible, that he himself learned, undertook, became obedient so that he would be accountable to God a father. Hebrews five celebrates this. Exactly. I love this set of words. Although Jesus was a son, he learned obedience through what he suffered and being made perfect. He became the source of eternal salvation to all who obey him. And if he is our first brother, then the calling that we have is to do exactly the same, to come before him, to obey him and to see him as the one who is high and lift it up. But that self humbling, that humiliation doesn't just stop with obedience. And that's why the apostle keeps going. It says to the point of death, how far did it take him? How far did he go? How far was he willing to go? Volitionally all the way. To the point of death. And Christ obedience was an all the way kind of obedience, a true obedience. It wasn't part and parcel, it wasn't peace wise, it didn't be for a part of time, as long as it was comfortable and then try something else. You know, of course, even in the garden when he's praying and the disciples are with the in your shot and he asked that the cup might pass, we might reasonably ask what other option was there. And so here even Christ says. Even to the point of death, forsaking all other things, real obedience endures in obedience, which is a really difficult thing. And so I'm grateful because my obedience is peace wise, it is part and parcel, it is weak, it is feeble. And instead we have Christ who is transferred all of his righteousness into our account. And all of that righteousness is because of real obedience that he undertook, endured in obedience. And so Christ did not begin obedience and then surrender disobedience once the greatest threats loomed even in the garden. There he again. He is coming before the father and he is continuing to obey. He's humbled. So I think God does indeed command our humility and one of the ways that he can command that it, well, there's many ways. First and foremost, by fiat, he's God and his character demands it. The second way is that, again, coming back to these parables. Finally, and lastly, we see that Christ is exhibiting great humility in the message that he's bringing forward and all of this, that he comes forward to save and all of the seeking that he undertakes, he conspires with God in humility to bring his children. Into the fold. There was no other way without this incredible humility of Christ, this humility that shows us that it's not denigrating of humanity, but it's God's image shining in its fullness. That this is the very thing he comes to restore and to humble oneself is not to be less than human. It rather it is. Pride that is our cancer. It's pride that corrodes our true dignity to humble ourselves is to come even ever closer, step by step to the bliss, I think, and the full flourishing for which we're made. And Christ exemplifies that very thing. And I submit to you loved ones. It's that very humility. This is what I buried the lead on last week. It's that very humility that draws the sinner. Because we all have a master. We are all slaves to something, which I know is really unpopular to say, but hear me out. We are all stuck on something. We are all bound into something. It's just like we say with worship, it's not whether we not, we choose to worship. It's what we worship and we are what we worship. All those things are true. All those cliches stand and if they're true, then the opposite is true and that is that we're all bound to something. The question is how good and kind is your master. The thing in which you are bound to the thing which you choose to serve and submit to how life giving is that thing. And the humility of Christ clarifies that not all of our hum lings are owning to our own sin that Christ had. None, none. Yet he humbled himself. Sometimes repentance is the first step in self humbling. Other times it's not. Our self humbling may often come in response to our exposure to sin, but even in Christ sinless as he was. He heeded the father's call to humble himself. And so I think for us, as we think about what it means then to go and study these parables, we first even need to humble our understanding, our cognizance, our reasoning, our logic, that the scripture as given by God as his very word to us, stand so far above us. That while we study it and we interrogate it, that we dare not stand in opposition to it because it is the high and lofty command of God for us because he's good and his love endures forever. So I hope that as we continue to build into this next step of looking at this final lost parable, that we can all continue to just appreciate and boast in the God man who in his humility, makes the gospel possible, and that in his humility shows. A greater sense of what it means to have the abundant life. And we have to take Jesus at his word, loved ones when he says like He's come, not just to give life, but to give it in abundance that that is a real quantity, and that the humility of Christ in his life and death and resurrection testifies to one of God's clearest and most memorable promises in all of scripture. That again, he humbles the proud and he exalts the humble. So it was with Christ. He humbled himself and God has highly exalted him. I remember reading John Owen writing about. Justification and Christ's time of suffering in the Garden of Gethsemane and his preparation for the cross and inevitably his, his forsaking, his forsakenness on that cross and how Jesus himself entrusted his justification to God the Father, which I think is a. A, a conception that will make your mind do a somersault. I mean, think about it long enough that even Jesus himself in learning obedience and taking upon himself the full measure of what it was to sit under the law and then to obey it perfectly, was still going to his death, knowing that he was gonna be the greatest sinner who ever lived yet was gonna be the one without sin, having committed any, that he himself was entrusting all of that he had accomplished and who he was. To God the father, to justify him and his resurrection on the third day loved ones is proof positive that he is the savior. That we all long for that in our sickness right now, as in our world, as all these things groan, as they all say, in some way, maratha, Lord, come quickly, that we are acknowledging that Jesus Christ is the one. Who in his complete humility satisfied the law of God to such degree that he was justified before God the father, and raised TriNet on the third day as proof positive that he is in fact the Savior, the chosen one, the Messiah, the first brother, the firstborn among the dead, the serpent crusher. The one who will come and redeem all of his people. So I hope there's something in there for you that's an encouragement that lifts up as if they were even possible to do more than they already are. That lifts up these parables that we've been talking about, that it's not just, of course, that Jesus on this mission because. He's full of love. His love predated all of this. Now, this is why we keep coming back to, uh, all Christians at all times, in all heirs. John three 16, for God so loved the world that he gave his one and only son. Now whosoever should believe in him. Now, all the believing ones should have eternal life, and that eternal life is purchased by the blood of Christ and through his humility, but also it is a, a stark reminder that love always leads to giving. And here we have God the father, giving his son Unreservedly for us, becoming Creature Lee, so that he might undertake the humility of the creature. And in so doing fully, not just, I would say identify with who we are, but become like us in every a. Way yet without sin, which is why can we rejoice that even now in the sound of my voice or yours, wherever you are, there is Jesus Christ in Heavenly Rumble. Before the God the Father interceding perfectly as this incredible representative, as the scriptures are, he says, as this best of all, the high priests, the perfect one. Who is ushering us in to bend the ear, as it were of God because of what he's accomplished on our behalf. Man, that is good news. And if it's not good news and you don't think it is, you better check your pulse. Check it right now. [00:33:20] Conclusion and Next Episode Teaser [00:33:20] Jesse Schwamb: So you need to come back. And listen to the next episode because we are, I mean, I think assuming everybody's healthy, Lord willing, we're gonna talk about the Prodigal Son and really wrap up this culmination of the lost parables. But of course, you know that I'm contractually obligated to say to you all. That you don't have to just wait to interact until the next podcast. You can come hang out with us, and I gotta say it again for all the people in the back. The way that you do that is this little app called Telegram. You might be using Telegram already to message with your friends and your family. If so, you might not have known that. There's also a little group within Telegram for the Reform Brotherhood. Everybody who listens, everybody wants to hang out and talk about theology or life share prayer requests. It's all happening right there, and I promise you, you will not be disappointed if you come check it out. So you're probably saying enough already. Tell me how to do that. Alright, here's what you do. Get a piece of paper, stop the car, put down the backhoe for a second, and listen up. You go to your favorite browser and you type in t me slash reform brotherhood. T. Me Reform Brotherhood. Come hang out with us. Come talk about the episode, and until then, everybody stay. Well keep your head down. Don't list sick sickness night people. But remember, even if it does, you have this great high priest who endured obedience, in obedience to bring you abundant life, to identify with you, to resonate with you, to give you the love of God, and to finally conquer sin, death, and the devil. I say loved ones, so until next time, you know what to do. Honor everyone. Love the brotherhood.

Although Jesus isn't formally introduced until the New Testament, about 3/4 of the way through the Bible, we see all throughout the Scriptures that God had a plan for his son. With the benefit of hindsight, we see many Old Testament people and events pointing to our Messiah. Here are 16 key examples of Christ's foreshadowing in the Old Testament: Adam: the first and the last Adam Abel: the innocent, acceptable sacrifice Noah: the savior through judgement Melchizedek: the priest-king Isaac: the beloved son offered up The Passover lamb The bronze serpent in the wilderness The manna: bread from heaven The Tabernacle The High Priest The sacrificial system Boaz: the kinsman redeemer David: the shepherd king Solomon: the prince of peace Jonah: the prophet in the belly for three days The festivals

Although Jesus calls us to follow after Him on a path that can lead to suffering, the cost of following can feel too high. Jesus, therefore, teaches his disciples how the benefits of self-denying faith in Him far outweigh the costs.

St. Paul found his call to live in humility in the example of Christ's humility, by which He has won salvation for sinners. Although Jesus truly is God, He did not seek His own interests in claiming those rights for His own. Instead, He made Himself nothing as a servant for our sakes, going to the most shameful death of crucifixion. For that reason, God exalted Christ to the highest place in His resurrection and ascension. Now His name is the greatest name, the One that alone brings salvation, the One at which every knee will one day bow.  Rev. Zelwyn Heide, pastor at St. Peter Lutheran Church in Hanover, ND and Zion Lutheran Church in New Salem, ND, joins host Rev. Timothy Appel to study Philippians 2:5-11.  To learn more about St. Peter and Zion Lutheran, visit stpeterzion.org. “Letters from Prison” is a mini-series on Sharper Iron that studies Philippians, Colossians, and Philemon. Even when Paul was imprisoned for the sake of Christ, the Word of God remained unbound. The apostle's letters from prison still fill us with the same joy that his chains could never silence. Sharper Iron, hosted by Rev. Timothy Appel, looks at the text of Holy Scripture both in its broad context and its narrow detail, all for the sake of proclaiming Christ crucified and risen for sinners. Two pastors engage with God's Word to sharpen not only their own faith and knowledge, but the faith and knowledge of all who listen. Submit comments or questions to: listener@kfuo.org

Thank you for listening to our Surge Church Podcast. In Revelation 2, Jesus rebuked the Church of Ephesus by calling them the "Loveless Church." He said - "you have left your first love." Although Jesus commended them for their good works, He called them to repentance for doing works out of Christian habit and duty with no love or zeal. How easy it is for the Christian life to become habitual and dutiful, while lacking a love and fervor for God. Let us return to our first love!

In this Bible Story, Jesus speaks hard truths about being the bread of life. He speaks of how he was sent by God from heaven, and whoever eats his flesh and drinks his blood would inherit eternal life. Although Jesus spoke metaphorically, his words cause many to leave. However the disciples stayed, for they knew that only Jesus held the words of eternal life. This story is inspired by John 6:22-71 & Matthew 15:21-28 & Mark 7:24-30. Go to BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is John 6:35 from the King James Version.Episode 194: The very next day as He and His disciples were on the other side of the sea, the crowd had tracked Him down. They wanted another miracle but Jesus cared more about their hearts than their bellies. And as Jesus was trying to teach them these things, they became confused and frustrated. The teaching was too hard for many of those in the crowd to accept, so they left. Later on, the disciples that stayed learned a lesson about God's grace to those outside of the family of Israel, as a Canaanite woman begged the Jewish Messiah for help, hope, and healing.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world's greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.

We all have moments we wish we could take back—times when pride, frustration, or impatience gets the better of us. In this heartfelt devotional, inspired by Titus 3:4-5, we’re reminded that God’s grace and mercy aren’t earned by our own righteousness but are freely given through Christ. Through a personal story of conviction, apology, and reconciliation, we see how asking for forgiveness can restore broken relationships and reflect the gospel at work in our lives. ✨ Highlights Why asking for forgiveness is essential to living out our faith A personal story of pride, correction, and reconciliation How God’s mercy covers our shortcomings and restores relationships Practical encouragement for letting go of pride and seeking peace A reminder that Christ’s forgiveness empowers us to forgive others

NABRE 3 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. 5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.” 6 Although Jesus used this figure of speech, they did not realize what he was trying to tell them.

774 A Stranger They Will Not Follow, A Guided Christian Meditation on John 10:1-3 with the Recenter With Christ app The purpose of this podcast is to help you find more peace in  and connect with the true source of peace, Jesus Christ.  Outline: Relaxation, Reading, Meditation, Prayer, Contemplation and Visualization.  u can sit comfortably and uninterrupted for about 20 minutes.You should hopefully not be driving or anything tensing or unrelaxing.  If you feel comfortable to do so, I invite you to close your eyes.   Guided Relaxation / Guided Meditation:   Breathe and direct your thoughts to connecting with God. Let your stomach be a balloon inflate,  deflate. Scripture for Meditation NABRE 3 When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. 5 But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.” 6 Although Jesus used this figure of speech, they did not realize what he was trying to tell them. KJV 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. Reflection on Scripture: As we know, Jesus is the shepherd. We are the crazy sheep. Those who respond to the shepherd are the sheep of the shepherd. We hear the voice of that shepherd and respond. This analogy works if we look deeper also. From the perspective of the sheep they choose to trust the master. They choose to overcome their fear and respond to His words of calm. They think that it is a natural thing for them to be loved and protected. Of course they don't need to worry too greatly for predators because predators don't ever overcome them. The sheep that have put their trust in the shepherd may even think themselves quite clever.  Yet at the end of the day it is the wisdom of the shepherd that taught the sheep. The sheep would not have anyone to trust if it wasnt for the wisdom of the Shepherd. The shepherd has patience and has given protection. All the things that the sheep have learned to assume is just the normal way of things, are actually the agency of the shepherd. The decision of the shepherd is what makes the relationship meaningful. If the shepherd was uncaring or unreliable then the sheep would not trust that person.  The sheep do not trust a stranger because there is nothing trustworthy for them to see. The only reason we can even try and follow God's commands is because he is powerful enough to create a universe, he was wise enough to create a law and then a new law that would bless us, and ultimately he had the love enough to help us overcome our failures. It is the wisdom and agency of the shepherd that makes it even possible for the sheep to listen. The sheep would not even be alive without the shepherd.   Meditation of Prayer: Pray as directed by the Spirit. Dedicate these moments to the patient waiting, when you feel ready ask God for understanding you desire from Him. Meditation of God and His Glory / Hesychasm: I invite you to sit in silence feeling patient for your own faults and trials. Summarize what insights you have gained during this meditation and meditate and visualize positive change in your life: This is a listener funded podcast at patreon.com/christianmeditationpodcast Final Question: If you consider the invitation and command to persevere in the faith, what change in your life does that bring to your mind?  FIND ME ON: Download my free app: Recenter with Christ Website - ChristianMeditationPodcast.com Voicemail - (602) 888-3795 Email: jared@christianmeditationpodcast.com Apple Podcasts - Christian Meditation Podcast Facebook.com/christianmeditationpodcast Youtube.com/christianmeditaitonpodcast Twitter - @ChristianMedPod

When he arrived at the house of Jairus, he did not let anyone go in with him except Peter, John, and James, and the child's father and mother. — Luke 8:51 Yesterday my daily-dictionary app sent me the word coterie. This word comes to us from the French language and refers to an “inner circle of friends.” Luke's story of healings in this passage introduces Jesus' coterie—his inner circle of disciples. News had spread about Jesus' teaching and healings, so a crowd gathered as he and his disciples returned to Capernaum. Jairus, a local religious leader, came and pleaded with Jesus to heal his dying daughter. Then, on the way, Jesus was delayed by a woman who desperately needing healing from chronic bleeding. And by the time they reached Jairus's home, the young girl had died. Undaunted, Jesus entered her room anyway, followed by her parents and Peter, John, and James. Why does Jesus choose only Peter, John, and James to see him raise the little girl from death? Although Jesus' purpose isn't entirely clear, we see Peter, John, and James playing important roles later as they bear witness to the identity and power of Jesus, the risen Lord. Indeed, their testimony about Jesus in the New Testament helps to provide the foundations of the good-news message of God's love and salvation in Christ. Jesus has chosen each of us too to share about his amazing love and power so that people everywhere can have new life in him. Lord Jesus, strengthen our faith so that we too can be your witnesses in the world. Amen.

In this podcast episode we examine Jesus Christ's departure from Nazareth to Capernaum. Although Jesus grew up in Nazareth, they were not tolerate of his ministry and even tried to kill him. He made the difficult decision to move his basis of ministry to a city more accepting. Although he made a major investment into Nazareth, he had to move on to bigger and brighter things in Capernaum. In Nazareth they tried to throw him off of a cliff, in Capernaum they tore the roof to get to his gifting. It is time for you to move to Capernaum. In Nazareth they sabotage, in Capernaum they support.

When Royston’s daughter Hannah suffered a brain bleed that resulted in a coma, he and his family repeatedly turned to God in prayer. Over months of waiting they clung to each other—and to God. The family’s faith awakened, as Royston reflected: “Never has God felt closer.” Throughout the ordeal, they were given “a renewal of faith to persist in prayer” like the “widow of Luke 18.” Royston referred to Jesus’ story about a widow who continually sought justice from the town’s official, which He gave to illustrate “that they should always pray and not give up” (Luke 18:1). This woman appealed repeatedly to the judge, who in weariness finally relented. Jesus contrasted that uncaring judge with God, saying, “Will not God bring about justice for his chosen ones, who cry out to him day and night?” (v. 7). Although Jesus’ story addresses an unjust judge, the family members felt spurred on by it to pray for Hannah, asking the truly just and loving God for relief and help. They found themselves being drawn ever closer to Him: “As we seek God . . . it’s almost as if we’re the ones really waking up from our slumber.” After many months, Hannah woke from the coma and is slowly recovering. When we draw close to God, He hears our requests and answers according to His grace. He invites us to cry out to Him day or night.

Study 21 - Luke 17:1-18:8 Faith and its consequences. This next section of the Gospel contains a collection of small episodes mainly about faith and its consequences. We read about having to be careful not to hurt anyone else, being prepared to serve in any capacity, giving thanks and praising the Lord, looking forward and behaving in the light of the coming kingdom and being persistent in prayer. Please do read 17:1 – 10 The 'little ones' (v2) are not defined but we probably will not be far wrong if we take them to be any Christians young in faith. 'to sin' (NIV) is more literally 'to stumble'. Question 1: Is the advice of 17:4 realistic? Can we sensibly forgive someone seven times if they keep on repeating the same thing for which we need to forgive them? Compare 1 Cor 5:1, 3b-5. What is the significant difference between these two situations? Perhaps we should not forgive anyone 7 times if, by so doing, we encourage the persistence of the problem. There has to be a difference in our reactions when we are acting as private individuals and when we are acting on behalf of the church. In the situation in 1 Corinthians Paul is acting on behalf of that fellowship. Question 2: Jesus cannot be saying to the disciples in 17:5, 6 that they have no faith because they cannot throw a tree in the sea! However he must be saying something about faith. What? Perhaps this is just another example of Jesus' dramatic over statements to make a memorable saying. But even so Jesus was challenging the apostles to think bigger about prayer than they had been accustomed to doing. Probably we all need to think bigger about prayer - I certainly do. Question 3: What is the Christian service (17:10) you do, or have done, which you have found hardest to do - only doing it out of a sense of duty? Does asking that question imply a wrong attitude towards duty? You will have to answer the first part of that question yourself. Luke put the comment about duty immediately after the sayings about prayer. Perhaps what we think of as duty he is suggesting we should think of as prayer. Please do read 17: 11 - 19. The story of the 10 lepers is all about seeing and not seeing - a recurrent theme in this gospel. (see also Lk 8: 10; 10: 23, 24). It reminds us of the story of Balaam and his donkey. The seer who could not see and his donkey who could see. Does that mean we need to be donkeys and not seers, I wonder? Question 4: Who saw what here and with what effect? Who failed to see? What do we find the hardest things to see (in this sense)? What do you do when you see? The first person we are told 'saw' was Jesus. Then just one of the lepers 'saw' he was healed, although presumably all 10 of them had been. That one leper saw more deeply than the others what Jesus had done for him. And so he had faith. Probably the other 9 did not have faith, but went on their way as spiritually stupid as they came. He got far more out of his meeting with Jesus than the rest did. A clear warning to us. Please do read 17: 20 - 37. This section is about the Kingdom of God and is not easy to understand as Jesus seems to have made 2 sets of prophetic statements. The first is about what would happen to Jerusalem - and did happen to Jerusalem some 40 years later when, in response to a revolt by the Jews, the Romans attacked it, besieged and largely destroyed it with huge loss of life. The second set of statements is about what will happen at the end of the world. The fall of Jerusalem was the end of the world as they knew it; the end of the world will be the end of the world as we know it. It is not at all easy to know exactly which some of the statements refer to. The destruction of Jerusalem is a sort of prophetic foretaste of that still future end. The very important phrase that is used to summarize the teaching of passages like this is 'Now, but not yet' meaning that the Kingdom was there in the presence of Jesus and is here now in the presence of the Holy Spirit but is not yet evident in its full and final glory. Question 5: What does Jesus say here concerning the 'Now'? But the question of the Pharisees was about the future. What did Jesus say here about this 'not yet' aspect of the Kingdom? What do his words suggest our attitudes to these two aspects should be? The now of those days was as difficult as anybody's now of today, full of wars and rumours of wars. Mankind has not changed much in these last 2000 years. Although Jesus clearly knew there was to be a last day he offered no suggestions at all about when it would be. The 'not yet' has already stretched out for those 2000 years. That fact inevitably affects our thinking, making us careless when we should be preparing for it. Jesus is warning against such carelessness. Be warned. Please do read 18: 1 - 8. The parable of the unjust judge is difficult. It probably belongs more to what goes before, the sayings of Jesus we have just been thinking about, than what comes after. Its primary meaning is not about persistent prayer in general but of our attitude to the expectation of the final day for at least 4 reasons: It is about a judge - and the final day is one of judgment; There is a general Biblical expectation that the apparent inequities of this present life will be compensated in the future life as Luke 6:21 and Luke 6:25 teach us and that is evident here. 18: 7 is similar to Revelation 6: 9 - 11 which is very clearly about the future in heaven. 18: 8 is about the coming of the Son of Man and that reflects Dan 7: 13, 14, 26, 27 Question 6: What compensating justice in the future life would most please you? Is that wish one that will encourage the Lord to think that he has found faith in you, or were you just being rather selfish? It is a good job that only you know what your answers to those 2 linked questions are! It is too easy to read this story as teaching that the Lord measures prayer by its quantity. That seems inherently unlikely. What about its quality? Paul only prayed about his thorn in the flesh 3 times and then decided he was stuck with it. We might have been tempted to go on pleading with the Lord like the widow in this story. Somewhere between the two stories is the right balance. Right mouse click or tap here to save/download this as a MP3 audio file

Tuesday, 17 June 2025   He who receives a prophet in the name of a prophet shall receive a prophet's reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man's reward. Matthew 10:41   “The ‘receiving a prophet' in a prophet's name, a prophet's reward he will receive. And the ‘receiving a righteous' in a righteous' name, a righteous' reward he will receive” (CG).   In the previous verse, Jesus said, “The ‘receiving you,' Me receives. And the ‘Me receiving,' he receives the ‘having sent Me.'” In a similar manner, He now steps down the level of reception, saying, “The ‘receiving a prophet' in a prophet's name, a prophet's reward he will receive.”   This is obviously referring to a true prophet of the Lord. Although the reciprocal could still hold true. Someone receiving a false prophet, if taken in and accepting of his message, will eventually receive the false prophet's same fate. But that is not the intent here.   Of the prophet, in the Old Testament, he was the highest form of believer in God, having a word issued from God through Him. Although not necessarily an ambassador, he is one who speaks the word of the Lord. In Genesis 20:7, Abraham is specifically said to be a prophet of God. Moses notes he is a prophet in Deuteronomy 18:18.   In receiving such a person, there is an acknowledgment that what the prophet receives, the person will also receive. Although Jesus is probably referring to the reception of rewards in the next life, it is a truth that accompanied some in their earthly lives.   In 1 Kings 17, the widow of Zarephath received Elijah. In turn, she received a supply of food during the drought that consumed the land. In Jeremiah 39, Ebed-Melech tended to Jeremiah the prophet, and the Lord promised to deliver him during the terrible siege upon the city.   Likewise, in Jeremiah 45, Baruch the scribe was given words of assurance from the Lord for his faithfulness to the word of the Lord through Jeremiah. As for a later prophet's reward, meaning at the resurrection, one is recorded in Daniel 12 –   “But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days.” Daniel 12:13   Based on Jesus' words, it can be assumed that those who are saved and raised at the resurrection, and who received Daniel, would receive a similar inheritance. Next, Jesus says, “And the ‘receiving a righteous' in a righteous' name, a righteous' reward he will receive.”   This is another step down the ladder, going from the prophet to the righteous. The categories are set, just as they are in the list given by Paul in 1 Corinthians 12:28. This demonstrates the wisdom of God in apportioning out His gifts and His grace in various ways.   As for the righteous, the Bible, even during the times of the law, identifies them as those who are of faith. This is made explicit in Hebrews 11, where those of faith are spoken of as righteous. Rahab the harlot received the spies and received her reward because of that. As in the prophet, it can be assumed that this truth goes beyond this life, though.   Those who receive the righteous, holding to their standard themselves, will receive the resurrection of the righteous and what it entails. Jesus is making a point about rewards. This thought will continue in the next verse.   Life application: In Matthew 11:11, Jesus says –   “Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.”   One reason for Jesus' word is certainly that a person who has entered the kingdom of heaven, meaning that which is promised through the Messiah, has received all of what has been spoken of since the beginning, as outlined in the received word.   In receiving the word that speaks of God's plan, we have received the prophet through whom that word came. In receiving the words of the writings of the gospels, we have received those who authored those books. And in receiving the words of the apostles as written in the epistles, we have received those apostles who penned them.   But people receive the words at various levels of faith. There are those who say they believe Paul was an apostle, but they don't accept everything he says. For example, they may attend a church with a female pastor, something Paul's writings forbid.   This will not affect their salvation (assuming they are truly saved), but it will affect their rewards. They have not truly received Paul in the fullest sense. The judgment seat of Christ is something that lies ahead for all believers. Our eternal rewards and losses will be based on our faith and our deeds done in faith.   This must be inclusive of how we receive and apply the word of God to our lives. What level of understanding are you willing to attain concerning God's word? The church you select, the Bible studies you attend, the manner in which you accept the doctrines contained within the word, etc., are certainly all a part of how God is evaluating you.   Many in the world have never had a copy of the Bible. They lived by faith but without a fuller understanding of the word. Many today hunger for a copy of the word in their own language, waiting years to receive a translation to hold and cherish.   In Western countries, we have innumerable translations available at our fingertips. And yet, who among those who believe has read even a single translation from beginning to end?   The more you are willing to receive, the greater will be the return on your investment of time, doctrine, and closer fellowship. Be sure to make the word an integral and intimate part of your life.   Heavenly Father, help us to think clearly about how we tend to Your word. It is our connection to understanding You and what You have done in the stream of human existence, culminating in the coming of Christ Jesus. How can we ignore such a gift? May it not be so in our lives. Amen.  

Luke Looks Back Chapter 7 Luke 5: 27 – 6: 16 The Way of Jesus: people and problems This passage is a mix of good things about people and some problems Jesus has for us to consider before we start on his positive teaching in the next passage. The Call of Levi First there is the story of the call of Levi and a strong suggestion that what he did was good. Then two more stories in which Jesus was challenged over the things he did that people thought he should not do: Luke 5:27 - 32 Eating with those with whom one should not eat! Luke 5:33 - 39 Eating when one should not eat! Luke 6:1 - 11 Doing what one should not do! Finally Luke gives us the complete list of the Apostles. First Jesus was eating with those with whom one should not eat - according to those we will call 'the serious' because they were serious about their religion. We read Luke 5:27-32: eating with those with whom one should not eat! Levi seems to be the same person called Matthew in the other gospels and therefore the person who wrote what we call Matthew's Gospel. Question 1: What Jesus said to Levi was extremely brief. Just two words: "follow me". How does that differ from what one would expect a religious teacher to say to a possible disciple? This is not a call to follow a system, a philosophy, or a religion. It is a straight call to follow one person: Jesus. The true call to discipleship is just the same today. There are many half-hearted Christians in the world today. A good question for them is "do you follow Jesus?". Question 2: Meals are particularly important in Luke's Gospel. Only Luke calls this one a "great banquet" and says the serious people "complained" about who was there. Why does Luke emphasise what happened here so much? Luke recognises that, for Jesus, life and faith were all about including people in as much as possible rather than turning them away as not good enough, not learned enough, not old enough - anything else for which people are 'not enough'. Doing that still upsets people who consider themselves serious in matters of religion! Jesus and rules! In the next story Jesus did not argue against the principles of the Law of Moses but against all the many little rules that people had added to it. He knew that if people are given many rules they will forget the greater principles they should be thinking about. So concern for all these detailed rules would hide the new things he was teaching, particularly those relating to the work of the Spirit. The challenge to us is to identify which of our rules, written or unwritten, get in the way of what we should really be doing. All too often we continue to do the things that our parents and grandparents decided were the right things to do when they were young. But the world we are living in is changing all the time, perhaps faster than it has ever done before. The things that are not part of the necessary centre of our faith may need to be changed. Jesus explains that in some very vivid and exciting short sayings. Read Luke 5: 33 - 39 : eating when one should not eat! Question 3: What would you identify as your problems - as a group or as an individual? What are your 'old wine skins' that need to be changed? How? In what way? The answers to both this and the next question are going to depend very much on your circumstances. Jesus said "the old wine is better". He is being sarcastic. He knows many think old things are better than new things as old wine is better than new wine but he is challenging his followers to new and better things. Question 4: What are the things that tend to prevent you, together or individually, moving on to the new and better things of faith? Remember Paul said "if anyone is in Christ, the new creation has come: The old has gone, the new is here!" The last two stories Luke 6: 1 - 5 and Luke 6:6-11 are both about Sabbath keeping. The Sabbath was the Saturday religious day of the Jews. The early Christians changed their day of celebration to Sunday, the first day of the week, in memory of the resurrection of Jesus. This was one of the three things (keeping the food laws, Sabbath keeping, circumcision) Jews of that time did to show that they really were the people of God. We read Luke 6: 1 - 11: doing what one should not do! Question 5: What do Christians in your culture do to show that they are Christians? In particular, what things do they do that are really just a matter of custom and tradition and not really necessary to show they are Christians? Are those things good things of themselves or do they really hinder other people becoming Christians? Question 6: What did Jesus think about Sabbath keeping? What did Jesus think was more important than rules like that? What would Jesus think about the rules you have identified in your world? Micah, an Old Testament prophet said "what does the Lord desire of you? To act justly, and to love mercy and to walk humbly with your God" and said that the Lord did not want offerings and sacrifices. Although Jesus never actually quoted those words he often alluded to them. Jesus chooses and appoints his disciples. Read Luke 6: 12 - 16. Of those 12 men only one, John, is certainly known to have died of old age. Peter was crucified upside down (because he did not want to be crucified the same way up as Jesus) in Rome, Thomas probably got the furthest and was killed in south India, the rest died here and there in the ancient world as they proclaimed the good message of Jesus. Question 7: In calling the Twelve Jesus commissioned them not only to action on his behalf but imitation of him in both life and work. So it is today. Which part of the Christian way do you find most difficult? Tap or click here to download as an audio mp3

Today's Topics: 1) Gospel - John 10:1-10 - Jesus said: “Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. But whoever enters through the gate is the shepherd of the sheep. The gatekeeper opens it for him, and the sheep hear his voice, as the shepherd calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.” Although Jesus used this figure of speech, the Pharisees did not realize what He was trying to tell them. So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep. All who came before Me are thieves and robbers, but the sheep did not listen to them. I am the gate. Whoever enters through Me will be saved, and will come in and go out and find pasture. A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.” Bishop Sheen quote of the day 2, 3) Who was Pope Leo XIII, the father of social doctrine? https://catholicreview.org/who-was-pope-leo-xiii-the-father-of-social-doctrine/ 4) What you should know about Saint Augustine and the new Augustinian Pope https://aleteia.org/2025/05/08/what-you-should-know-about-st-augustine-andthe-new-augustinian-pope

Jesus said:“Amen, amen, I say to you,whoever does not enter a sheepfold through the gatebut climbs over elsewhere is a thief and a robber.But whoever enters through the gate is the shepherd of the sheep.The gatekeeper opens it for him, and the sheep hear his voice,as the shepherd calls his own sheep by name and leads them out.When he has driven out all his own,he walks ahead of them, and the sheep follow him,because they recognize his voice.But they will not follow a stranger;they will run away from him,because they do not recognize the voice of strangers.”Although Jesus used this figure of speech,the Pharisees did not realize what he was trying to tell them.So Jesus said again, “Amen, amen, I say to you,I am the gate for the sheep.All who came before me are thieves and robbers,but the sheep did not listen to them.I am the gate.Whoever enters through me will be saved,and will come in and go out and find pasture.A thief comes only to steal and slaughter and destroy;I came so that they might have life and have it more abundantly.”

Hebrews 13:7, 17-21 7 Remember your leaders, those who spoke to you the word of God. Consider their way of life, and imitate their faith. 17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not groaning, for that would be of no advantage to you. 18 Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things. 19 I urge you the more earnestly to do this in order that I may be restored to you the sooner. 20 Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, 21 equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom by the glory forever and ever. Amen. NOTES ON THE LESSON ON FOLLOWERSHIP Three Questions of Followership: 1 Whose faith are you imitating? 2 Are you willing to submit to someone else? 3 Are you a joy to lead? A Call to Imitate: 1 Corinthians 11:1 - "Be imitators of me, just as I imitate Christ." It is beneficial to have people in our lives whose faith we can imitate. Jesus Learned Obedience: Hebrews 5:8 - “Although Jesus was a son, he learned obedience from what he suffered.” Obedience and submission are learned behaviors. The Whole of Christianity: The whole of Christianity is about learning to surrender and yield every aspect of your life – every part of it – all of it – to the lordship of Jesus Christ. That's what the Christian faith is all about. The Followership Continuum: The Hebrew writer makes a continuum for following leaders. On one side of the continuum is joy and on the other side of the continuum is burden. NOTES FROM THE LESSON ON SOUL CARE Book on Church Leadership: The Care of Souls:Cultivating a Pastor's Heart by Harold L. Senkbeil The task of the leader in the church is to maintain a constant watch over the souls who have been committed to his care. The Role of the Watchman in the Old Testament: Watchmen were individuals who were appointed to their role and given the responsibility to watch over a city. Typically, they would be posted on a high wall or a tower so that they could see either a messenger or the enemy coming from long distances. The Primary Task of the Church Leader is to "Tend to the Soul" Humans do not have souls, humans are uniquely souls. We are both physical and spiritual, mortal and immortal, ordinary and unique in all of creation. There is nothing else like us in all of God's creation. We are souls.  The Shepherd and His Sheepdog: The relationship of the shepherd and his sheepdog beautifully illustrates the work of the shepherd in the local church with his ears tuned attentively to the voice of the Great Shepherd and his eyes focused carefully on the Great Shepherd's sheep. The Because of Submission: We submit to the shepherds of the local church because they are in a position of responsibility and accountability to the one who is in a position of authority – our Lord Jesus, the Great Shepherd of the sheep.  Discussion Questions 1. Who are some people who you have imitated in your life (in any aspect of life)? Who are two or three people whose faith you imitate? What is it about their faith that you imitate?  2. Are you willing to submit to someone else? Can you think of a time when it was hard to submit to someone else? What made it so difficult? Can you think of a time when it was a good thing to submit to someone else? What made it good? Does knowing the "because" of submission in verse 17 help you to be someone who is more willing to submit to them?  3. Where might you place yourself on the followership continuum? Can you think of an example when you or another person was a joy to lead? Can you think of an example when you or another person was a burden to lead?  4. What aspect of the lesson on soul care helped you to better understand the role of the leader in the church?  5. Spend some time praying for the shepherd nomination process at Southside. The shepherd selection team has provided us with a great prayer guide. There is a link to the prayer guide on church center. 

Hebrews 13:7, 17 7 Remember your leaders, those who spoke to you the word of God. Consider their way of life, and imitate their faith. 17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not groaning, for that would be of no advantage to you.  Notes from the Lesson Three Questions of Followership: 1 Whose faith are you imitating? 2 Are you willing to submit to someone else? 3 Are you a joy to lead? A Call to Imitate: 1 Corinthians 11:1 - "Be imitators of me, just as I imitate Christ." It is beneficial to have people in our lives whose faith we can imitate. Jesus Learned Obedience: Hebrews 5:8 - “Although Jesus was a son, he learned obedience from what he suffered.” Obedience and submission are learned behaviors. The Whole of Christianity: The whole of Christianity is about learning to surrender and yield every aspect of your life – every part of it – all of it – to the lordship of Jesus Christ. That's what the Christian faith is all about. The Followership Continuum:  The Hebrew writer makes a continuum for following leaders. On one side of the continuum is joy and on the other side of the continuum is burden.  Discussion Questions 1. Who are some people who you have imitated in your life (in any aspect of life)? Who are two or three people whose faith you imitate? What is it about their faith that you imitate?  2. Are you willing to submit to someone else? Can you think of a time when it was hard to submit to someone else? What made it so difficult? Can you think of a time when it was a good thing to submit to someone else? What made it good? 3. Where might you place yourself on the followership continuum? Can you think of an example when you or another person was a joy to lead? Can you think of an example when you or another person was a burden to lead?  4. Spend some time praying for the shepherd nomination process at Southside. Pray specifically for the Lord to bless our church family with a spirit of followership. 

Welcome back to another episode of Stay True Podcast! In a culture that celebrates busyness, Madi reveals the power of a simple and quiet life. Although Jesus could have been the busiest person, He chose to be unhurried. He never let the chaos of life get in the way of resting in the presence of the Father. As Christians, we are to follow that example. In this episode, Madi tells us how! She uncovers the secret to a simple life and the blessing that comes from it! Don't forget to stay you and stay true! Questions/topics discussed and answered: - How to stay peaceful and unhurried in a fast-paced world - The impact of a quiet life on your soul and spirit  - How to eliminate hurry and stress in your life  - Practical ways to rest in the presence of God AND SO MUCH MORE! Helpful Resources! The Love Everybody Wants by Madison Prewett Troutt: https://a.co/d/36EkEhT  Stay True Website: https://www.staytruepodcast.com/ Stay True Merch: https://www.staytruepodcast.com/merch Connect with Stay True!

 Ordained minister, Dr. Dennis Hall, uses the recent violence aimed at Tesla dealerships and Tesla vehicles along with the 2020 Black Lives Matter and ANTIFA ransacking of over 200 American cities to demonstrate how violent and destructive protests have become commonplace. He points out the correlation between the acceptance of these attacks on our citizens and decline in church attendance. He uses recent surveys that shockingly reveal that more than half of US adults believe Jesus is not God. Furthermore, the surveys demonstrate that only 51% of Americans consider God to be “all powerful, all-knowing, perfect and just creator of the universe who still rules the world today” Dr. Hall uses this backdrop to talk about who Jesus is. Although Jesus never said, “I am God” his words and miraculous feats were things that only God could do. Dr. Hall addresses accusations made about Jesus that come from doubters. The podcast ends with an explanation about why Jesus came. Can be seen on YouTube at: https://youtu.be/kk80deeedR8.

Believers are under constant attack from the devil. Although Jesus has already defeated the enemy through His finished works, Satan continues to focus his attacks on our minds in an attempt to convince us that those works have not been finished. He uses fear and intimidation, with the intent of introducing doubt as to whether God's promises will come to pass for us. Our thoughts carry great power; this is why we must think about what we're thinking about. Satan is sneaky and devious; he tries to move us away from listening to God's Word, and toward paying more attention to his philosophies. He knows that if he can capture our attention, he can distract us from paying attention to Christ and push us out of operating in the realm of the supernatural. To maintain the victory Jesus won for us, we must therefore be mindful of who we are looking at. To support the ministry financially, text "CDMPodcast" to 74483 or visit www.worldchangers.org.

According to Open Doors, 1 in 7 Christians around the world were persecuted for their faith in 2024. Statistics show Christian persecution is on the rise. Although Jesus warned us the world would hate us because it hates Him, does that mean our response to persecution should be passive? In this episode, we look back at the attitude of bystanders during the Holocaust, and the reaction of the German church who went with the status quo. What can we learn from their example and what is the appropriate response of Christians in the West even though "it doesn't happen here"?  Stats mentioned from: https://www.baptistpress.com/resource-library/news/just-not-bearable-70-christians-beheaded-in-democratic-republic-of-congo/ https://www.opendoorsus.org/en-US/persecution/countries/ Book Recommendation:  Bystanders: Conscience And Complicity During the Holocaust Find Shanda www.shandafulbright.com Instagram & Facebook: @shandafulbright Email: hello@shandafulbright.com Free Resources: https://shandafulbright.com/links YouTube: http://bit.ly/ShandaYT2021 Store: www.Shandafulbright.com/shop  

In the Gospel of Mark, the disciples experienced a massive storm one night on the Sea of Galilee. This storm came without warning and with great severity. Although Jesus was with them in the boat, He was asleep. What would they do? In the storms of life, you and I will either walk in fear or walk in faith. While fear is a natural response, it must be confronted with faith. In this message from Pastor Jeff Schreve, discover how to put your trust in the Lord and walk by faith, even in the worst of storms.

In the Gospel of Mark, the disciples experienced a massive storm one night on the Sea of Galilee. This storm came without warning and with great severity. Although Jesus was with them in the boat, He was asleep. What would they do? In the storms of life, you and I will either walk in fear or walk in faith. While fear is a natural response, it must be confronted with faith. In this message from Pastor Jeff Schreve, discover how to put your trust in the Lord and walk by faith, even in the worst of storms.

Anyone can read the pages of the Bible repeatedly and still miss many themes and chunks of valuable information. One of these subjects which is found threaded throughout, especially in the New Testament, is the matter of two groups of people—those who are Jewish and those who are not ... referred to as Gentiles. Although Jesus came to minister primarily to Jews under the Mosaic law during His time on earth, He would drop some hints that salvation would not be limited to the people of Israel. Of course, the book of Acts and epistles that followed revealed even more about this within the message of the gospel. One example is the parable known as the prodigal or the prodigal son. Just who was this guy? He was left for dead and came seeking life without needing to lift a finger to do anything to earn it ... even though he felt obligated to do so. And then there is the older brother who worked so faithfully and diligently, declaring he never neglected a command while refusing the Father's invitation to a celebration. How offensive that the younger brother be treated as an equal! In the previous chapters leading up to this parable, Jesus alluded to some things about Jews rejecting the Messiah, turning down an invitation to an eternal fellowship with free food, and then ordering that the unwanted and ignored from the city be invited. But that wasn't all ... the invitation would also extend to those far off, beyond the highways and the hedges. The hedges? The prodigal was described as being *far off.* All of this is carefully planted evidence, providing us with exciting answers from Ephesians chapter 2 ... and it's worth celebrating. --Available on Amazon - "Clash of The Covenants: Escaping Religious Bondage Through the Grace Guarantee" https://www.amazon.com/dp/B0713ZSKY7

Today's Promise: Matthew 2:1-2 After the birth of Jesus, wise men show up, asking where the King of the Jews was born. Although Jesus came to the Jews, some of the first people who came to worship Him were not Jews but Gentiles. What a wonderful example of how Jesus was the Savior for all people. Jesus invites you and me to seek Him with all our hearts. He promises that when we seek Him, we will find Him. (Matthew 6:33,7:7) The wise men sought out Jesus. The wise men and women of today still seek with all they are.

Thursday, 28 November 2024   Therefore if you bring your gift to the altar, and there remember that your brother has something against you, Matthew 5:23   “If, therefore, you might offer your gift upon the altar, and there you might remember that your brother – he has something against you” (CG).   The previous verse conveyed Jesus' words about the strictness of God's judgment in matters such as anger and reviling others with words like Raca and moronic. With that remembered, Jesus continues with, “If, therefore, you might offer your gift upon the altar.”   Everything about this conveys the idea of interacting with God. First, the word prospheró is a word generally used when referring to the offering of gifts, sacrifices, etc. In this case, it is an offering of a dóron, a gift. More often than not, the word is used when referring to gifts or offerings presented to God. Finally, the offering is offered “upon the altar.” This is specifically referring to an altar for sacrifice.   As such, the meaning is that a person is bringing an offering to God at the temple. The purpose of the offering depends on the type of offering. It could be for atonement, fellowship, as a freewill gift (an expression of honor), etc.   Regardless of the type, the person is coming before God. In such an instance, he is to be right with God. However, Jesus next says, “and there you might remember that your brother – he has something against you.”   There in the temple, while about to offer to the Lord, a person is taking a moment for self-examination. One can think of the words of Paul concerning the taking of the Lord's Supper –   “Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body.” 1 Corinthians 11:27-29   The Christian is now coming before the Lord to symbolically partake in the offering of Christ as his means of reconciliation with God. In essence, he is about to fellowship with God through the remembrance of Christ's death. Although Jesus' words in Matthew 5 are dealing with Jews under the Law of Moses, the parallel is valid.   Both are coming before God in anticipation of a friendly meeting. However, God is there searching the hearts and minds of His people. The Jew, coming to the altar, realizes that he has something wrong between him and his brother (meaning another Jew or even another human in general).   Rather than presumptuously continue with his offering, he will need to get the matter with his brother settled first. This will be seen in the coming verse. Likewise, when a Christian comes before the Lord, he needs to be in a right standing with the Lord and with those he interacts with. To not do so would then be to come forward in “an unworthy manner.” In such an instance, he would then “be guilty of the body and blood of the Lord.”   Before taking the Lord's Supper, there should be a time of reflection and even confession between the person and the Lord. To not have such an attitude would be presumptuous. The result of such an attitude is explained by Paul –   “For this reason many are weak and sick among you, and many sleep. 31 For if we would judge ourselves, we would not be judged. 32 But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.” 1 Corinthians 11:30-32   We are to “judge ourselves” and acknowledge that we are unworthy of the great favor of partaking in the Lord's Supper. This does not mean, however, that we might lose our salvation. This is a matter of fellowshipping with the Lord in a right standing. When our attitude is not proper, our fellowshipping is tainted. Paul noted that in such a state, many were sick and “many sleep,” meaning they had died.   Life application: Remember what precipitated Jesus' words of this verse. He has been talking about righteousness before the Lord. The scribes and Pharisees trusted in their own righteousness before God because of their adherence to the law. Jesus never told Israel that the law was unimportant or could be disobeyed.   However, He noted that unless a person's righteousness exceeded that of the scribes and Pharisees, they would not enter the kingdom of the heavens. He then gave an example of past teachings on the issue of murder. He then showed that hating one's brother or maligning him with caustic words was like murdering him in God's eyes.   Now, Jesus is telling them that if their hearts are in a bad state with their brother, it is affecting their fellowship or right standing with the Lord. In bringing an offering at such a time, the offering would not be accepted by God. John explains this type of situation for us to understand how God views such things –   “If someone says, ‘I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? 21 And this commandment we have from Him: that he who loves God must love his brother also.” 1 John 4:20, 21   Lord God, You are looking at our hearts, searching us out, and finding out where our failings are. And yes, our hearts can be deep, dark places of hatred, enmity, and iniquity. Help us, O God, to search ourselves out, cleanse the impurities of our hearts, and come before You, acknowledging that only through Jesus are we worthy of fellowship with You. How thankful we are that You have sent Jesus. Amen.  

Preaching on the healing of the "Daughter of Abraham" (Luke 13:10-17), Sr. Christine Schenk, CSJ offers a reflection on the abundant love and vision of our healing God: "Jesus decries the rigidity of the rule keepers—a perennial affliction of religious leaders of every denomination even to our own day— 'Don't you understand? Freeing this woman, this daughter of Abraham is more important than freeing the ox and ass as your religious rules allow?'   The phrase 'Daughter of Abraham' occurs nowhere else in either the Hebrew or Christian scriptures.  Jesus is saying 'This woman is a fully equal member of God's own people,  and her dignity and well-being must be the priority here.'" Hidden Sister: The Gospel of Luke is the only one that recounts Jesus' healing of a woman who had been bent over for eighteen years (Luke 13:10-17). This passage is assigned to Monday of the Thirtieth Week in Ordinary Time. Although Jesus recognizes her as a “daughter of Abraham,” this touching story of her faith and Jesus' willingness to break the Sabbath law in the synagogue and heal her is not proclaimed on any Sunday. Moreover, in 2024, this reading is replaced by the proper readings for the Feast of Saints Simon and Jude. Christine Schenk, CSJ has worked as a nurse midwife to low-income families, a community organizer, an award-winning writer-researcher, and the founding director of an international church reform organization, FutureChurch. Schenk also writes a regular column for the National Catholic Reporter and is one of three nuns featured in the award-winning documentary "Radical Grace."

Although Jesus ministered to multitudes, His circle was a small group of 12. Following Jesus' example is how we find community as believers. Too many Christians are isolated in their Christian life, but God has created us to share life together. Join us each Sunday @ 10:45am for our latest teaching series "Better Together."

Although Jesus ministered to multitudes, His circle was a small group of 12. Following Jesus' example is how we find community as believers. Too many Christians are isolated in their Christian life, but God has created us to share life together. Join us each Sunday @ 10:45am for our latest teaching series "Better Together."

Although Jesus ministered to multitudes, His circle was a small group of 12. Following Jesus' example is how we find community as believers. Too many Christians are isolated in their Christian life, but God has created us to share life together. Join us each Sunday @ 10:45am for our latest teaching series "Better Together."

In this Bible Story, Jesus speaks hard truths about being the bread of life. He speaks of how he was sent by God from heaven, and whoever eats his flesh and drinks his blood would inherit eternal life. Although Jesus spoke metaphorically, his words cause many to leave. However the disciples stayed, for they knew that only Jesus held the words of eternal life. This story is inspired by John 6:22-71 & Matthew 15:21-28 & Mark 7:24-30. Go to BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is John 6:35 from the King James Version.Episode 194: The very next day as He and His disciples were on the other side of the sea, the crowd had tracked Him down. They wanted another miracle but Jesus cared more about their hearts than their bellies. And as Jesus was trying to teach them these things, they became confused and frustrated. The teaching was too hard for many of those in the crowd to accept, so they left. Later on, the disciples that stayed learned a lesson about God's grace to those outside of the family of Israel, as a Canaanite woman begged the Jewish Messiah for help, hope, and healing.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world's greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.

If Jesus were living in America today, would He even vote? The answer is emphatically “yes.” Although Jesus wasn't born into a constitutional republic like the one we live in and doesn't have a voting record, we do have His Word, in which He reveals His values, standards, priorities, and desires. We can look at what God says, look at what He did, and then apply His wisdom to our lives.