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The genealogy of Jesus in Matthew 1 reveals God's incredible plan to use imperfect people for His perfect purposes. Five women are mentioned in Christ's lineage, each with a shocking story: Tamar the deceiver, Rahab the prostitute, Ruth the foreigner, Bathsheba the victim, and Mary the humble servant. Their inclusion demonstrates that God justifies sinners, welcomes outsiders, and redeems broken stories. Jesus came from a dysfunctional family tree filled with prostitutes, murderers, and victims of abuse, yet His legacy changed the world. Your family background doesn't define your future—God can use your story for His glory.

For part 6 of 12 on “What is the Nicene Creed?” we unpack these lines:by the power of the Holy Spirit        he became incarnate from the Virgin Mary,        and was made manThe Virgin Mary is a powerful force in Christian imagination – meaning, whether you venerate her or are suspicious of folks “praying to” her, whether you grew up celebrating the many apparitions of Mary or vaguely only heard her referred to around Christmas, her role in Jesus' life and our lives communicates what we believe about motherhood, virginity, women, and Jesus' incarnation. So why is she included in the Creed? What about her presence, consent to bear the Christ child, and reproductive status made her significant enough to be the only human being referenced besides Pontius Pilate? Join Mary devotee (Rev. Lizzie), Mary skeptic (Rev. Laura), and our guest, Mariology expert (Rev. Dr. Amey Victoria Adkins-Jones) as we unpack these questions and more. More about our guest: Amey Victoria Adkins-Jones is Assistant Professor of Theology and Africana studies at the Candler School of Theology of Emory University, in Atlanta, Georgia. Adkins-Jones came to Candler from Boston College, where she served as Assistant Professor of Theology and African and African Diaspora Studies. A theologian and scholar of Black religion, she specializes in Mariology, Black feminist and womanist thought, and theological anthropology. A graduate of the University of Virginia and Duke Divinity School, she received her Ph.D. in Religion from Duke University in 2016 with a Certificate in Feminist Theory. She was the first Black woman to graduate from the doctoral program in Christian theology and ethics.Her first monograph, Immaculate Misconceptions: A Black Mariology (Oxford University Press, June 2025), argues that "Mary is Black," and is a Black feminist theological account of the icon of the Black Madonna and the rise of the global sex trade. She is at work on a second book project, See No Evil, which explores how visual technologies and artificial intelligence impact public perception of violence and Black death, developing a theological framework for Black protest.. Outside of academia, Rev. Dr. Adkins-Jones is an ordained Baptist minister who frequently preaches and teaches around the country, and brings pastoral sensibility to her work centering social justice. She is a practicing birth worker (doula), a trained iconographer, and has a career background in UX Copywriting and Design. She joyfully shares life and builds community with her beloved spouse and four children in Atlanta, Georgia.Instagram: @tomuchavail, @blackfuturesarchiveWeb: adkinsjones.com+++Like what you hear? We are an entirely crowd-sourced, you-funded project. SUPPORT US ON PATREON: https://www.patreon.com/AndAlsoWithYouPodcastThere's all kinds of perks including un-aired live episodes, Zoom retreats, and mailbag episodes for our Patreons!+++Our Website: https://andalsowithyoupod.comOur Instagram: https://www.instagram.com/andalsowithyoupodcast/++++MERCH: https://www.bonfire.com/store/and-also-with-you-the-podcast/++++More about Father Lizzie:BOOK: https://www.penguinrandomhouse.com/books/762683/god-didnt-make-us-to-hate-us-by-rev-lizzie-mcmanus-dail/RevLizzie.comhttps://www.instagram.com/rev.lizzie/https://www.tiktok.com/@rev.lizzieJubilee Episcopal Church in Austin, TX - JubileeATX.org ++++More about Mother Laura:https://www.instagram.com/laura.peaches/https://www.tiktok.com/@mother_peachesSt. Paul's Episcopal Church in Pittsburgh, PA++++Theme music:"On Our Own Again" by Blue Dot Sessions (www.sessions.blue).New episodes drop Mondays at 7am EST/6am CST! 

In this episode of Words of Grace, Pastor Benjamin Winslett takes us to Genesis 1–3 to consider the earliest proclamation of the gospel and God's promise of redemption. From the goodness of creation, to the fall of our first parents, Scripture reveals Christ as the Seed of the Woman who would crush the serpent's head. … Continue reading "Crushing the Head of the Serpent"

What Paul does in Philippians 2 is unfold Jesus’ heart that impacts his service and actions. And he uses a hymn to do it. What we have this morning is a gripping song that tells the wonder of Christ. But then he reveals a great reversal that the Father ensures leads to the worship of the entire creation. And so the big ask of us is this: Imitate Jesus’s example and worship Him as the humble servant over all.

This week, Pastor John continued our Christmas Grace series with a teaching from Titus 2, reminding us that Christmas is the story of grace appearing in the person of Jesus. In Christ, God's grace came near to redeem us, reshape us, and give us lasting hope. This appearing grace not only saves us but makes us God's own people, stirring our hearts toward lives marked by gratitude and good works.

Ruth 3. From the "Advent: Book of Ruth" sermon series. Preached by Jody Killingsworth.

Pastor Mike Ray

Pastor Mike Ray

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Exile runs through every page of Genesis – but God is always moving toward return, blessing, and incarnation.

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Pastor Jonah Sage preached from Isaiah 9:6-7. He said that the Name of the Lord is Mighty God. Lector: Tatiana Marsh

Part 3 of "Advent 2025: Glory to God in the Highest"

A Sermon for the Third Sunday in Advent Isaiah 35:1-10, 1 Corinthians 4:1-5, St. Matthew 11:2-10 by William Klock Many years ago, as we were driving home from church on a Sunday morning, a very young Alexandra asked, “Dad, can Episcopalians cry?”  I thought, “What?  Of course we can. What makes you ask that?”  And she said something to the effect of, “The song said the Baptists cried”  “Ah!  ‘On Jordan's bank the Baptist's cry…' and I found myself trying to figure out how to explain plurals and possessives and punctuation to a pre-schooler who couldn't read yet, and in the end I said something like—“No, the song is about John the Baptist, not Baptists, and he wasn't crying because he was sad, he was crying—like yelling out—to the crowds about how, in Jesus, God had come to save his people like he'd promised, so they'd better get ready by getting rid of their sins.” That hymn was written by Charles Coffin in 1736 for the Paris Breviary and was a hymn to be sung at Lauds—more or less what we call Morning Prayer—during Advent.  And it wonderfully blends the account of John the Baptist that we have in the Gospels with Isaiah's prophecies of the coming Messiah, his call to make straight the way of the Lord, and his promises of forgiveness and reconciliation, of healing and new creation.  Maybe it's because we reference the hymn by its first line, but somehow that first line—little Alexandra wasn't the only one—lots of people hear that first line and imagine poor John sobbing on the banks of the Jordan river, when what we're singing about is John, proclaiming with an urgent joy the coming of the Messiah and the fulfilment of Israel's hopes and longings. For thou art our salvation Lord, Our refuge and our great reward: Without thy grace we waste away Like flowers that wither and decay.   To heal the sick stretch out thine hand, And bid the fallen sinner stand; Shine forth, and let thy light restore Earth's own true loveliness once more.   It's certainly an appropriate image for this season of Advent as we prepare ourselves to celebrate the birth of Jesus and are reminded about the vocation he's given us to prepare ourselves and his creation for the day when he returns.  But I still wrestle with this passage and with today's Epistle from 1 Corinthians 11, every time the Third Sunday in Advent rolls around.  Last week's lessons are some of my favourites.  They remind us how important it is that we know and root ourselves in the story of God and his people.  But I always find today's lessons hard.  First we hear Paul rebuking the Corinthian Christians.  They'd rejected his authority and he writes them to say, “Hey, that's not the way I should be treated.  You need to regard me a servant of the Messiah and steward of God's mysteries.  Who are you to judge me?”  If we didn't know better we might think Paul's head was a little swollen.  And then in the Gospel we've got Jesus defending John the Baptist and his calling and ministry. And I know that the reason these lessons were appointed for the Third Sunday in Advent is because this is an ember week, one of those weeks that most people have forgotten about, that come around four times a year—the times when ordinations traditionally took place.  And so the lessons were chosen to remind us of the importance of those who serve as ministers in the church.  We prayed in the Collect, “Grant that the ministers and stewards of thy mysteries may so prepare and make ready your way by turning the hearts of the disobedient to the wisdom of the just, that at your second coming to judge the world we may be found an acceptable people in your sight.”  That's a good thing to pray.  I hope that you pray for me and that you pray for our bishops and for those who lead and teach in our church—and all the churches.  But I get kind of uncomfortable standing at the pulpit and suggesting that I—or any other clergyman, by he a presbyter or a bishop—can talk that way about my ministry the way Paul could speak about his apostolic ministry and authority.  That was a unique authority given to Paul and the other apostles and to no one since.  Our duty—both mine and yours—is simply to faithfully proclaim the faith given to us by those uniquely authoritative apostles.  Ditto for Jesus' defense of John the Baptist.  I hope with all my heart that if a crowd of people were doubting my faithfulness, that Jesus was come to my defense.  But I can't presume to talk as if Jesus' words in today's Gospel mean that you all should see and respect me as a modern-day John the Baptist.  Every year when this set of lessons comes around, I can' help but think of the words of our Declaration of Principles, where it says that “this church condemns and rejects the following erroneous and strange doctrines as contrary to God's word...” And the second of those erroneous and strange doctrines is “That Christian ministers are ‘priests' in another sense than that in which all believers are a ‘royal priesthood'.” Brother and Sisters, together we are the body of Jesus the Messiah.  Some of us are ears or eyes, some hands or feet, some hearts or brains.  I may have pastoral training and authority granted by the church to teach and to administer the sacraments, but that doesn't make me more important.  The church, to be the church, needs all of us.  And the really important thing that we really need—all of us—to do is not to treat our pastors or our bishops as if they carry Paul's apostolic authority.  What we need to do is to see ourselves—all of us—in the same place as the Corinthians and submit ourselves to that apostolic teaching handed down by Paul and Peter and John and the rest of the apostles. Because our witness depends on it.  God's kingdom depends on it.  We are the stewards of the good news and we're stewards of God's Spirit.  We are the stewards of his kingdom and his new creation.  And as Paul writes, “it's required of stewards that they be found trustworthy”.  When Paul writes “steward” he's describing the manager of a household or an estate.  Think of Joseph, Potiphar's steward, put in charge of everything he owned, responsible for how it was all managed, responsible for the profits and losses, responsible for making sure all of Potiphar's assets were put to good and efficient use and not wasted, squandered, or damaged.  That's what Paul saw himself as when it came to the mysteries of God.  And not some highfalutin executive, but as a humble slave, graciously chosen by God to steward the gospel. And because you and I have been entrusted with that same gospel—handed down by Paul and Peter and John and the other apostles—we've become stewards too.  Not with the apostolic authority that Paul had and the ability to announce “Thus saith the Lord.”  But still a people called to work in the Lord's household or in his vineyard, entrusted with his mysteries—with the gospel, with his grace, with his Spirit—and called, each of us in our own way, to steward the Lord's good things faithfully. When we look at First and Second Corinthians, the folks in that church weren't doing a very good job.  Picture them.  A small church—probably a few dozen people at most.  Most of the people in it were converts from paganism.  They used to worship false gods who represented things like sex, knowledge, money, war, power, government.  The Corinthians all had their favourite sins: lying, cheating, anger, pornography, drunkenness, drugs, adultery.  You name it, they'd done it—often as part of their worship.  But then this funny Jewish man showed up preaching a bizarre message about the God of Israel and his son, the Messiah—the anointed king—who had been crucified and then raised from death.  And this man, Paul, he'd been abused, beaten, stoned, left for dead so many times for the sake of this message, this “good news” he was so earnest about.  He was a little frightening to look at, because he literally bore the marks of this gospel, the marks of Jesus on his own body.  But this good news was unlike any news they'd ever heard before.  This God, this Jesus, was unlike any god they'd ever worshiped.  He brought love, mercy, grace, and hope into a world of darkness, greed, selfishness, and brutality.  In Paul they saw and in hearing the good news he announced, they met God's new world and they were won over.  They were baptised into this God who is Father, Son, and Spirit and the new creation begun by Jesus was born in them.  Paul stayed and he taught them and they grew in Jesus and the Spirit.  And they lived as a little pocket of God's new age right there in the midst of brutal, wicked, dark, pagan Corinth.  And then Paul moved on.  And they started to struggle.  The temptations of their old pagan ways came back—as so often happens.  The new life of Jesus and the Spirit—so thrilling at first—became hum-drum and they started seeking after new experiences and new excitements.  That resulted in factions in the church: this group became a fan of that preacher and that group became fans of this preacher.  In the name of Christian liberty they became tolerant of sin—even some that were unspeakable to the pagans.  And that led to further divisions.  They began to use the gifts the Spirit had given them, not to build up the church, but to build up themselves.  Their worship became chaotic and dishonouring to God.  And when Paul heard what was happening and wrote to them.  Think of Advent.  He wrote to them: “Hey, you're living like you're still part of the old evil age, subject to the old false gods and the principalities and powers that Jesus defeated at the cross.  You're supposed to be living as heralds of God's new creation!  You're supposed to be a church full of John the Baptists, crying out, announcing that the Lord is night!”  And they wrote back a nasty letter telling him they were done with him—they didn't want to hear his “correction” anymore.  They had grown beyond his teaching and they were doing well on their own, thank you very much! And I think we tend to read about the Corinthians think, “Wow, what horrible Christians!”  And yet, I don't know that the modern church is all that different.  It's full of quarrelling and divisions.  We're jealous of other pastor's or other church's successes.  We use the gifts God has given to benefit ourselves rather than the body.  We lack holiness.  We're worldly.  We lie, we cheat, we steal, and we exploit in our business.  Our families are often a mess.  Unrepentant divorce is rampant.  Sexual immorality, pornography, drugs and drunkenness, abortion are nearly as prevalent in the church as they are in the world.  Bishops and presbyters abuse and lie and plagiarise and get drunk and engage in sexual immorality.  We say we've given our allegiance to Jesus, but we sell ourselves out to the materialistic and consumeristic and individualistic and political spirits of the age.  We take our cues from advertising and become dissatisfied with what God has given us and where he's placed us.  We take our cues from politicians instead of the Bible.  We see evil in the world, we see injustice in the world and instead of speaking out or doing something about it, we look the other way and refuse to act. Our worship is too often chaotic and man-centred rather than God- and gospel-centred.  We preach self-help instead of sin and grace, the cross and new creation.  Brothers and Sisters, the church is supposed to be the advance guard of God's new creation.  It's supposed to be his temple, the place where God and man, where heaven and earth meet.  We've been entrusted with the mysteries of God.  But we're too much like the old creation.  Our allegiance is half-hearted.  We are unfaithful stewards, squandering the gifts of God.  The principalities and powers of the old age often rule and govern the church more than Jesus and the Spirit do.  I don't think it's any wonder that—to use the analogy of John's vision in Revelation—I don't think it's any great wonder that Jesus seems to be taking away our lampstand here in the post-Christian West. And I know there's little if anything you and I can do about the church on a large scale, but we've been entrusted with our little corner of the church and we can do something about that.  Advent reminds us that as Israel was to listen to men like John the Baptist and prepare for Jesus first coming, the church now needs to listen to the scriptures—to the prophets and apostles—and prepare for Jesus' return.  As Paul warned the Corinthians that they needed to heed his apostolic authority, he might as well be warning us, too.  Hear the apostles and hear the prophets—and don't just hear; do.  Hear the words of Isaiah we read today: “The wilderness and the dry land shall be glad; the desert shall rejoice and blossom like the crocus; it shall blossom abundantly and rejoice with joy and singing.  The glory of the Lebanon shall be given to it, the majesty of Carmel and Sharon.  They shall see the glory of the Lord, the majesty of our God.” Maybe that doesn't mean much to us today, but for people who lived in the desert, those were words of hope.  New creation was coming.  God has promised to come and set the world to rights.  To bring his people back to the garden to live in his presence.  And so Isaiah tells them, “Strengthen the weak hands, and make firm the feeble knees.  Say to those who have an anxious heart, “Be strong; fear not!  Behold, your God will come with vengeance, with the recompense of God.  He will come and save you.” Don't be discouraged.  Don't lose hope.  Don't forget his promises.  Don't forget to whom you belong.  Don't give up on your holy vocation.  Don't forget that you are stewards of the good things of God for the sake of the world.  What he has promised he will do.  He will not let you thirst in the desert forever.  “The eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.  For waters break forth in the wilderness, and streams in the desert; the burning sand shall become a pool, and the thirsty ground springs of water; in the haunt of jackals, where they lie down, the grass shall become reeds and rushes.  And a highway shall be there, and it shall be called the way of holiness; the unclean shall not pass over it.  It shall belong to those who walk on the way; even if they are fools, they shall not go astray.  No lion shall be there, nor shall any ravenous beast come up on it; they shall not be found there, but the redeemed shall walk there.  And the ransomed of the Lord shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy and sorrow and sighing shall flee away.” John the Baptist saw that in Jesus God was beginning to fulfil this promise.  In fact, what John saw in Jesus—preaching good news, healing the sick, casting out demons—looked so much like the fulfilment of God's promises made through Isaiah and the other prophets, that he had confidence to announce to Israel that the kingdom was at hand. It gave him the confidence to preach, not just the joyful part of Isaiah's message, but to also declare the part about God's judgement coming and to call the people to repentance in preparation.  He was confident enough that he even called out King Herod's personal sins.  And that landed him in Herod's dungeon.  But when Jesus didn't break him out, he started to wonder.  I don't know that he really doubted the message, but it seems like he began to wonder and so he sent his disciples to Jesus to ask, “Are you the one or should we look for someone else?”  And Jesus reminded them of all the Messiah things he'd been doing.  The blind received their sight, the lame walk, lepers are cleansed, the deaf hear, even the dead are raised, and the poor are hearing good news for the first time.  And in case the crowds were doubting, Jesus reminded them of the absolute certainty John had shown.  “What did you go out to the wilderness to see?” he asked them.  Not a reed flapping in the wind.  Not some fop dressed in fine clothes.  You can find that in Herod's palace.  No, you went out to see a prophet—to see a man who knows God's faithfulness and wasn't afraid to proclaim both the joy of salvation and the sternness of judgement.  You went out because he was calling you to repentance in preparation for God's coming.  Yes, you went out to hear the one of whom it was written: “Behold, I send my messenger…who will prepare the way before you.”  In other words, Jeus says to them, “You saw what God is doing through me and so you went out to meet John, to listen to his message, to be baptised in the Jordan, because you knew that you need to be prepared for God's coming. And, Brothers and Sisters, we need to hear the same thing.  We've seen the goodness of God, we've seen his faithfulness in Jesus.  We've know the joy of being forgiven our sins and restored to fellowship with God.  We've received his Spirit and have known the beginning of new creation.  We've experienced the fellowship of this redeemed community.  We should be as certain as John was that in Jesus God's salvation has come, that in Jesus new creation has begun.  And we should be as certain as John was of the need to make straight the way of the Lord, to shout to the world with joy and also with earnestness: Repent, because the kingdom of God is here.  But I think we've lost that—or at least a good bit of it.  The joy has faded and we've become complacent. And so Advent is a call to remember the faithfulness of God that we have known, to remember the joy and love and hope we once knew, and to renew our allegiance to King Jesus and to his kingdom…and then to repent in dust and ashes for our sins and failures and betrayals and to commit ourselves as the church, as his temple to truly be the place where heaven and earth meet, the place that confronts the kingdoms of men with the kingdom of God, that confronts the principalities and powers with the victory of the cross, to be the people who know the redemption of sins and who go out into the world to make straight the way of the Lord.  Brothers and Sisters, let Advent remind you of the joy of your salvation; let Advent remind you of the kingdom vocation you've been given; let Advent be a time recommitment as you lay aside everything else and once again give your full attention and your full allegiance and your full self to the coming King. Let's pray: O Lord Jesus, Messiah, who at your first coming sent your messenger to prepare your way before you: grant that we being faithful ministers and stewards of your mysteries, might so prepare and make ready your way by turning the hearts of the disobedient to the wisdom of the just, that at your second coming to judge the world we may be found an acceptable people in your sight; who lives and reigns with the Father in the unity of the Holy Spirit, one God, now and for ever.  Amen.

The sermon centers on the profound theological truth that salvation is not earned by human worthiness but is a divine gift extended to the humble and unworthy, illustrated through the story of shepherds who, despite their lowly status, were chosen to witness Christ's birth. It emphasizes that God's grace is sovereign—He qualifies the undeserving, gives clear direction through Scripture, and calls believers to immediate obedience, as the shepherds did when they rushed to find the infant Messiah. The message calls Christians to live with boldness and joy, sharing the gospel with urgency, as the shepherds did, because the good news of Jesus Christ is both life-altering and worth proclaiming. Rooted in passages like Romans 3 and Ephesians 2, it affirms that salvation is by grace through faith, not works, and urges believers to embrace simplicity, trust, and testimony in their walk with God.

This sermon presents a biblically grounded, practical framework for understanding insurance not merely as a financial product but as an expression of stewardship and trust in God's provision. It emphasizes that insurance is a wise tool for managing risk and protecting assets, family, and long-term financial peace, especially in a world where unexpected events can quickly deplete savings. The speaker outlines eight essential types of insurance—health, auto, renter's, homeowner's, life, disability, umbrella, and long-term care—explaining their purpose, recommended coverage levels, and how they align with responsible financial planning, particularly in light of one's life stage, net worth, and dependence on income. While cautioning against underinsuring due to cost concerns, the sermon advocates for term life insurance over cash-value policies, promotes adequate liability protection, and highlights the importance of planning for future needs like long-term care, all while stressing that true security ultimately rests in faith in God's provision, not in human systems alone.

Sermon Direct Link 12/14/25 Rev. Clint Smith The Light Shines Bright (John 1:1-18) The Holy Scriptures give us glimpses of what took place before the foundation of the world, and these truths should bring great ... Read More The post The Light Shines Bright (John 1:1-18) appeared first on Town Creek Baptist Church.

Sermon preached by Rev. Britt Hester at Hendricks Avenue Baptist Church on Sunday, December 7, 2025.

Sermon Notes - Psalm 98 - Sing!Main Point: The whole world is to sing praise to the Lord!-Sing to the Lord for he has saved us (1-3)-Sing to the Lord for he is the King (4-6)-Sing to the Lord for he judges in righteousness (7-9)-Other Reasons to Sing to the Lord:  -God created us to sing  -God commands us to sing  -God compels us to sing  -God's community needs us to sing

Matthew 4:19 This message takes us to the shores of Galilee, where Jesus interrupts the ordinary lives of fishermen with an extraordinary invitation. Through the lens of Matthew 4:18-20, we explore three powerful verbs that define our relationship with Christ: follow, make, and fish.

Series: God Moves Towards Us — Preacher: Trace Martinez

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Series: Advent 2025 — Preacher: Aaron Stubbs

“The sin of Judah is written with a pen of iron; with a point of diamond it is engraved on the tablet of their heart, and on the horns of their altars,while their children remember their altars and their Asherim, beside every green tree and on the high hills, 3 on the mountains in the […]

Hymn “On Jordan's Bank the Baptist's Cry” LW 14, TLH 63 Divine Service I, p.7   The Augustana Service Book and Hymnal Gloria in Excelsis Deo is omitted Readings: Malachi 3:1-6, 1 Corinthians 4:1-5, St. Matthew 11:2-10 Hymn of the Day “The Only Son from Heaven” (The Augustana Service Book and Hymnal #3, LW72) Sermon Offertory: “Create in Me…”         p.18 General Prayer………                    p.19-20 Hymn: “O Lord, We Praise You” LW 238, TLH 313 Exhortation                                    p.21 Communion Service, p.144 (Lutheran Worship) Communion Hymns:  “Comfort, Comfort These My People” LW 28, TLH 61 “When All the World Was Cursed” LW 187, TLH 272 “Hail to the Lord's Anointed” LW 82, TLH 59 “Hark! A Thrilling Voice Is Sounding” LW 18, TLH 60 –Michael D. Henson, Pastor of Trinity Lutheran Church (Herrin, IL). Service Bulletin: Advent-Three-Cover-12-14-2025-Online.pdf https://vimeo.com/1144288735?share=copy&fl=sv&fe=ci Picture: Illustrated German Bible of 1483 (I:16, Genesis 6-9), Noah's Ark and the Flood

Preached on Sunday the 14th of December, 2025.Numbers 14:1-11“Then all the congregation raised a loud cry, and the people wept that night. And all the people of Israel grumbled against Moses and Aaron. The whole congregation said to them, “Would that we had died in the land of Egypt! Or would that we had died in this wilderness! Why is the Lord bringing us into this land, to fall by the sword? Our wives and our little ones will become a prey. Would it not be better for us to go back to Egypt?” And they said to one another, “Let us choose a leader and go back to Egypt.” Then Moses and Aaron fell on their faces before all the assembly of the congregation of the people of Israel. And Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had spied out the land, tore their clothes and said to all the congregation of the people of Israel, “The land, which we passed through to spy it out, is an exceedingly good land. If the Lord delights in us, he will bring us into this land and give it to us, a land that flows with milk and honey. Only do not rebel against the Lord. And do not fear the people of the land, for they are bread for us. Their protection is removed from them, and the Lord is with us; do not fear them.” Then all the congregation said to stone them with stones. But the glory of the Lord appeared at the tent of meeting to all the people of Israel. And the Lord said to Moses, “How long will this people despise me? And how long will they not believe in me, in spite of all the signs that I have done among them?”Intro Music by Julius H. from Pixabay Outro Music by PianoAmor from Pixabay

“Is there such a thing as a just war?” This question opens a discussion on the moral implications of warfare, including whether actions taken during war can be justified. Other topics addressed include the interpretation of Genesis 49:10 prophecy and the validity of baptism for those from different Christian backgrounds. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 01:30 – Is there such a thing as a just war? If there is, does that mean once you're in a war you can do whatever? Why do popes no longer tell us when wars are just? 17:43 – How do we interpret Gen 49:10 prophecy? 24:43 – I come from a Baptist background. Why is my baptism valid? 35:41 – Since the Roman Empire didn’t have a king when they gave Herod the title of King of the Jews did, they allow him to rule as absolute monarch? 45:30 – Why do some bible translations leave the word fasting out of Mt. 17:21? 50:14 – Is there a second soul in a person who has the chimera genetic disorder?

Patrick welcomes candid questions and fires back with sharp, scripture-steeped answers, smoothing out confusion around why Catholics call priests “Father” and why the Church doesn’t actually forbid foods or marriage. He fields a rare hypothetical question about what would happen if the Pope broke the seal of confession, and spells out the boundaries of canon law while tossing in personal stories and plenty of warmth. Parents get bracing advice about protecting kids’ faith, resource tips, and a reminder that TikTok should never edge out Catholic truth. John - I am teaching a Catechism class to kids. A kid asked me what would happen if the Pope broke the seal of Confession? (00:33) Manny - In Matthew 23, it says to call no man “Father”. Why do we call our Catholic priests Father if the Bible tells us not to? Also, my son is wondering how we can defend 1 Timothy 4 as Catholics? (07:11) Christie - My 12-year-old wants to know if it’s okay for him to go to a Protestant Church with his older adult brother? (24:05) Carmen (email) - I was not aware that the Baptist were so anti Catholic. (37:00) Reza - I was a Muslim and married my wife who was a Catholic. I converted 15 years ago. My daughter asked me to be the godfather. We went to their Parish. Parish told me that I could not be her godfather because I was not married in the Church. Can you help me? (38:49) Bill - My friend was upset about the Synod on Synodality. Will this put ultimate authority in the hands of the laity? (46:39) Originally aired on 10/20/25

Dr. Jack Graham is the senior pastor of Prestonwood Baptist Church, Texas—one of the nation's largest Baptist congregations. With Jack as senior pastor the church has grown from 8,000 to more than 45,000 members! A noted author and biblical teacher, he is also seen and heard across the country world on PowerPoint Ministries. But today he shares some personal insights and why there is an absolute passion for the sanctity of human life. Don't miss this!

Pastor Cameron delivers today's message titled "Spirit-Filled Christianity".Support the show

Dr. Curtis J. Sartor Jr. joins Faith and Family Fellowship to share a lifetime of wisdom shaped by ministry, education, and generational faithfulness. A dean emeritus and longtime professor of architecture and environmental design, Dr. Sartor brings over thirty five years of teaching experience alongside a deep pastoral heart.Coming from a legacy of Baptist pastors and civil rights leadership, Dr. Sartor speaks about faith lived out across family, church, education, and community. Alongside his wife Edna, he ministers through counseling, Bible study, and church leadership, helping marriages and families grow strong in Christ.This conversation explores legacy, calling, education, marriage, and what it means to build lives that honor God and serve others well.Hosted by Pastor Chris Buscher Faith and Family Fellowship Podcast Available on Spotify, Apple Podcasts, Amazon Music, iHeartRadio, and more.Narcissistic Pastors: Personality Disorders in the Church of Jesus Christ - https://www.amazon.com/dp/B0FCN73RCG

In this special live recording from the N.C. Baptist Annual Meeting, episode host Aaron Wallace talks with Global Missions Coordinator Janet Packard and Pastor Neal Thornton about why caring for missionaries is part of the core identity of a Great Commission church. With more than 500 IMB missionaries from North Carolina alone, the opportunity to support them is vast and fruitful. This conversation explores what happens when churches take missionary care seriously. Janet Packard, N.C. Baptists' new global missions coordinator, highlights the value of starting with a missions assessment, a simple tool that helps churches identify how to build relationships with missionaries and engage strategically in the Great Commission.  Neal Thorton, church planter and pastor of Coram Deo Baptist Church in Raleigh, shares why caring for missionaries enriches the entire church, creating a culture of “one another” compassion and helping believers see their Bibles and communities through a missionary lens. The conversation points to practical first steps, from praying for missionaries to reading biographies to forming long-term friendships with those serving overseas. Listen in to hear how N.C. Baptist churches can link arms with the hundreds of missionaries from North Carolina who need ongoing care, prayer and partnership.

It is not hopeless and futile. Tree worship with roots in Germany. Hitler reinterpreted the meaning of Christmas.The Voice in the Wilderness does not endorse any link or other material found at buzzsprout.More at https://www.thevoiceinthewilderness.org/

Cal Baptist vs. Eastern Washington College Basketball Pick Prediction by Tony T. Cal Baptist vs. Eastern Washington Indy Profiles Cal Baptist at Eastern Washington 9PM ET—Cal Baptist is 7-3 on the season with true road losses at Colorado by 8 and at Utah by six. They have wins on the road at UC Irvine and Oregon ST. Eastern Washington is 2-7 with their only win against a D1 opponents coming against Kansas City 90-66.

Cal Baptist vs. Eastern Washington NCAAB Betting Odds & Picks, 12/12/25 | Night Moves Show by Ramon Scott.

Today, Pastor Al Dagel concludes a week-long examination of the mature apostle Peter, who learned to serve God well, sharing his wise words with the church of yesterday and today.

Jesus gave a new commandment for disciples in the New Testament – to love one another. In this message, I introduce the “one anotherings” in the New Testament age, observing what a unique and dynamic shift this was for worshippers of God. 12.07.25.One.Anotherings.Tim.McCool

At the age of 83, Jesse Jackson has a long career behind him as one of the most influential Black activists of the past century. As a civil rights leader, activist, shadow senator, presidential candidate, and ordained Baptist minister, he has been at the center of the public eye and a thorn in his opponents' sides. Now CNN anchor and author Abby Phillip comes to Commonwealth Club World Affairs to share the story of Jackson, focusing on his presidential campaigns of 1984 and 1988. In both campaigns, he was initially viewed as a fringe candidate yet went on to surprisingly strong finishes—third place in 1984 and runner-up to nominee Michael Dukakis in 1988.  How did he do it? How did he build a coalition that appealed to urban working-class people, college students, and Southern Blacks? That coalition would go on to become a core part of many Democratic presidential campaigns in the decades following the 1980s. Drawing on his time working with Martin Luther King, Jr., his organization of the SLCC's Operation Breadbasket in Chicago and elsewhere, and his deep southern roots, Jackson mounted campaigns that gave hope to many people who had been overlooked by the major parties.  Join us in-person or online to learn more about the man Phillip explores in her new book Jesse Jackson and the Fight for Black Political Power. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ultimate Reconciliation of All (1) (audio) David Eells – 12/10/25 I have found that the truth always motivates people to holiness, to turn loose of the world and run after God; but a lie always makes people comfortable where they are, and there are a lot of lies out there. People who like to make up their own gospel turn the grace of God into lasciviousness by choosing to believe that once saved is always saved. That means there's no use in taking any warning from the Lord seriously, since that false doctrine negates the possibility of being lost. These people are not motivated because they erroneously believe their “ticket's been punched.” Today, I'm going to speak to you about a doctrine that's in the church denominations called “ultimate reconciliation of all.” Many Unconditional Eternal Security people find this easy to fall into since in effect you cant be lost. Ultimate Reconciliationists believe there will come a time when the wicked, including the devil and his angels, in some cases, will come out of torment and be reconciled to God. This doctrine did not come from Christians but Unitarians and Universalists who brought it from England to the New England colonies in the 18th century. The fruit of this doctrine is the same as that of unconditional eternal security. If no one can ultimately be lost, why fear God or the warnings of Scripture? It destroys motivation to study and obey the Word of God or evangelize the lost and dying. Like the unconditional eternal security people, many of these will take the mark of the beast and are taking the spiritual mark now. What else would the devil have you believe? I have ministered in several churches that believed this. Generally, the people are very prideful and judgmental of those who do not have their “deep revelation”. They are forced to pick and choose verses in order to justify this doctrine, and it makes them disrespect the Word. I have debated many with this doctrine over the years, some on our live internet chat Bible study a few years ago. When they can't back it up with scriptures, they generally resort to insults. We who believe the Word just don't have “the revelation”. Reconciliationists say the Greek words for forever and ever mean “unto the age of the ages”, meaning when used of those in eternal punishment, it is only for a period of time after which everyone comes out of the lake of fire. They lie. “Unto the age of the ages” is only in one place. (Eph.3:21) unto him [be] the glory in the church and in Christ Jesus unto all generations for ever and ever (unto the age of the ages) Amen. Here it says, “unto all generations unto the age of the ages”, which is only as long as men have children, clearly making it a period of time. In the four Greek manuscripts I have, which range from the oldest to the Received Text, the second-to-last Greek letter of “age” in this verse is an omicron, the 17th letter of the Greek alphabet, which makes this word singular, “Age”. In every other place, the second-to-last letter in the word “ages” is an alpha, the 1st letter of their alphabet, making this word plural, “Ages”. In every other case where “forever and ever” is the translation, “unto the ages of ages” is the literal wording, which has no end. The manuscripts and Bible Numerics prove this to be the case. (Rev.14:11) and the smoke of their torment goeth up for ever and ever (unto the ages of ages); and they have no rest day and night, they that worship the beast and his image, and whoso receiveth the mark of his name. There is no end to the fiery punishment. Many will receive the mark because of this false doctrine. That means that God would die if it were only a period of time. Notice in (Rev.15:7) And one of the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever. So if they are correct, using the same words, when these people come out of hell, God dies. If it were only a period of time in the following verses, the devil, beast, and false prophet would come out of the lake of fire at the end of that time. (Rev.20:10) And the devil that deceived them was cast into the lake of fire and brimstone, where are also the beast and the false prophet; and they shall be tormented day and night for ever and ever. Even though many Reconciliationists say they do not believe the devil will be saved, according to this doctrine, he has to be. If there is an end to his torment, God will die for the same phrase is used for the longevity of each. They say that “forever,” Greek: “aionios”, meaning “unto the ages”, is for a period of time, but the Kingdom will cease if that is true. We are told forever is without end. (Luk.1:33) and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Vines says this is a Greek Idiom; i.e., an expression whose meaning cannot be derived from the elements of the word. Idioms can always be explained by their usage in the text. If one said, “After he kicked the bucket, I went to the funeral”, you know that “kicked the bucket” means death. It is so with the Greek word for “for ever” or “eternal”. Forever is clearly set apart from a period of time in this verse: (Phm.15) For perhaps he was therefore parted [from thee] for a season, that thou shouldest have him for ever. Clearly “for ever” is far more than a period of time. They also say eternal, which is the same Greek word, “aionios”, meaning “unto the ages”, and has no end. (Joh.10:28) and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. Clearly the elect only are eternal and eternal is clearly set apart from a period of time in this verse: (2 Cor.4:18) while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal (temporary or for a season); but the things which are not seen are eternal. If eternal is only a period of time, then at the end of that period, the wicked come out of hell and God and the righteous die. (Mat.25:46) And these shall go away into eternal punishment: but the righteous into eternal life. If “eternal” is only a period of time, then, according to this doctrine, God, the Holy Spirit, the Kingdom of God, the new body, etc., would come to an end; but God is also immortal, i.e., deathless (1 Timothy 6:16); the Holy Spirit is eternal (Hebrews 9:14); the Kingdom is eternal (2 Peter 1:11); and the new body, which is also immortal, i.e., deathless, is eternal (1 Cor­inthians 15:52,53; 2 Corinthians 5:1). Here is the clincher: Those who do not have eternal life will “not see life”. (Joh.3:36) He that believeth on the Son hath eternal life (Greek: aionios; “unto the ages”); but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him. We can't twist those words. “Not see life” clearly means never. Those who have eternal sin “never” get forgiveness. (Mar.3:29) but whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin. Once again, we can't twist those words. Reconciliationists use the following verse to claim that “eternal” has an end. (Rom.16:25) Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal, (26) but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God. There is no end of eternity, just as God here is eternal, but there are points in eternity when things are manifested like the revelation of Christ here. From our point of view, eternity goes into the past and into the future. Something may be eternally future without being eternally past. For instance, we have eternal life because we entered into eternity. The spiritual man in Jesus is eternal for he came out of God. His flesh had a beginning for He was sown of God and born of Mary.  And even before that He was “the beginning of the creation of God” and “the first-born of all creation”. This was a point in eternity. When other terminology is used in the Word as we have seen, the Ultimate Reconciliationists are at a loss. (Isa.66:24) And they shall go forth, and look upon the dead bodies of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Clearly the wicked souls do not die for they are in eternal fire. (Job.5:6) How much less man, that is a worm! And the son of man, that is a worm! Which will not come out of fire. (Mar.9:47) ... it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hell; (48) where their worm dieth not, and the fire is not quenched. Notice that using different words they will always be in fire. (Psa.49:19) He shall go to the generation of his fathers; They shall never see the light. Again using other words they will never see the light of truth. They also say, “everlasting” is a period of time, but as we can see, it has no end! (Jer.20:11) But Jehovah is with me as a mighty one [and] a terrible: therefore my persecutors shall stumble, and they shall not prevail; they shall be utterly put to shame, because they have not dealt wisely, even with an everlasting dishonor which shall never be forgotten. Everlasting here is clearly eternal. When I was younger, “Ultimate Reconciliation” was often called the “Restoration of All Things,” taken from the KJV. (Acts 3:21) whom the heaven must receive until the times of restoration of all things (Things is not in the original Greek.), whereof God spake by the mouth of His holy prophets that have been. Restoration here is “apokatastasis,” meaning “back in order”. Only God's people can go back to order because the rest never had order. Notice that when the Lord returns after the Tribulation, the “restoration of all” of His elect is completed. At that time, He is not restoring the wicked but destroying them. (Rev.19:15) And out of his mouth proceedeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God, the Almighty. Even a thousand years later, when all the wicked are resurrected at the Great White Throne judgment, they are taken from hell and thrown in the lake of fire (Revelation 20:7-15). That makes it clear that “all” is all of the elect, not all people, as even the Jews understood. To the Jews, “all” meant all of the elect. It is the same today. All of the elect, but without racial distinction, classes or conditions of people, rather than just physical Jews. All Israel is all elect Jews and Gentiles who are grafted into the olive tree (Romans 11:19-24,26), not those who are broken off. Compare the “all” in Mark 1:5 and Luke 7:29-30, where “all” is clearly the elect. The “all” whom the Father gives to Jesus are the elect in John 17:6,9 and in John 6:37,45. We see the same thing when we look at John 8:2, Acts 22:15, 2 Corinthians 3:2 and 1 Corinthians 15:22. Compare Romans 12:3 and 2 Thessalonians 3:2. Read 1 Timothy 2:6, Colossians 3:11 and Matthew 20:28. Jesus came to save only all of His own (Isaiah 53:8,11; Luke 1:68,77; Romans 9:21). God is not wishing that any of His people perish (2 Peter 3:9). (Rom.9:11) For [the children] being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth, (12) it was said unto her, The elder shall serve the younger. (13) Even as it is written, Jacob I loved, but Esau I hated. Reconciliationists say that God unconditionally loves the whole world and could not fail to save it. They like to use this verse as proof. (Joh.3:16) For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. Yet, God clearly specifies what part of the world He loves here as “whosoever believeth”. Jesus disagreed with their interpretation of this verse. (Joh.14:21) He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him. (22) Judas (not Iscariot) saith unto him, Lord, what is come to pass that thou wilt manifest thyself unto us, and not unto the world? (23) Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him. (Joh.15:10) If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. (15:14) Ye are my friends, if ye do the things which I command you. Here's even more proof from the Word: (Rom.9:13) Even as it is written, Jacob I loved, but Esau I hated. (Psa.5:5) The arrogant shall not stand in thy sight: Thou hatest all workers of iniquity. (Psa.11:5) Jehovah trieth the righteous; But the wicked and him that loveth violence his soul hateth. (Pro.6:16-19) There are six things which Jehovah hateth; Yea, seven which are an abomination unto him: (17) Haughty eyes, a lying tongue, And hands that shed innocent blood; (18) A heart that deviseth wicked purposes, Feet that are swift in running to mischief, (19) A false witness that uttereth lies, And he that soweth discord among brethren. (Pro.8:17) I love them that love me; And those that seek me diligently shall find me. (Hos.9:15) All their wickedness is in Gilgal; for there I hated them: because of the wickedness of their doings I will drive them out of my house; I will love them no more; all their princes are revolters. Friends, we cannot make God's love a worldly love. God would not be love if He permitted the wicked into His Kingdom to leaven the whole lump. God does not dwell in time and can, therefore, love by faith the elect whom He foreknew and foreordained. (Rom.9:11) for [the children] being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth, (12) it was said unto her, The elder shall serve the younger. (13) Even as it is written, Jacob I loved, but Esau I hated. (Psa. 11:5) Jehovah trieth the righteous; But the wicked and him that loveth violence his soul hateth. God's people who live in sin will prove themselves called but not chosen, and He will love them no more. (Hos.9:15) All their wickedness is in Gilgal; for there I hated them: because of the wickedness of their doings I will drive them out of my house; I will love them no more; all their princes are revolters. This is not traditional, but I hope I've made it clear. (1 Cor.15:22) For as in Adam all die, so also in Christ shall all be made alive. Ultimate reconciliationists use this verse to say that those in Adam, the whole natural man creation, and those in Christ, the whole spiritual man creation, are the same people, so therefore God will save all. However, the next verse narrows those “in Christ” to those who are His at His coming. (23) But each in his own order: Christ the firstfruits; then they that are Christ's, at his coming. As most know, when Jesus comes, He will eternally destroy the wicked who were obviously not in Him. (2 Thes.1:7) and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, (8) rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: (9) who shall suffer punishment, [even] eternal destruction from the face of the Lord....   PREDESTINED AND CHOSEN Let us see who the full measure of those in Christ are, and also if God ever planned to reconcile all of Adam's seed. “Predestine” means “to determine destiny before it happens”. “Foreordain”, which is the same Greek word, means “to ordain an event before it takes place”. (Eph.1:4) even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love: (5) having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will. You who are manifesting sonship by bearing fruit have been chosen and are being drawn by God. (Rom.8:29) For whom he foreknew, he also foreordained (predestined) [to be] conformed to the image of his Son, that he might be the firstborn among many brethren. God foreknew and decreed all who come to the likeness of Jesus, but not the apostate. “Foreknew” here does not mean that He looked into the future and saw what we would be. “Foreknew” here means “to know before” and is not connected with actions or events, but persons. God knew these people before the foundation of the world because He does not dwell in time. God conceives and knows what He creates before He speaks it into existence, just as we conceive and design something first in our mind before we make it. “Knew” speaks of intimate knowledge; for instance, Adam knew Eve. Jesus will say to those who called Him Lord but do not do the will of the Father, (Mat.7:23) “And then will I profess unto them, I never knew you (I.e.,from the foundation of the world): depart from me, ye that work iniquity”. To the foolish virgins who had not the oil of the Spirit, Jesus said, “I know you not”. The ones that God intimately knew He “foreordained” before the creation to be conformed to the image of Jesus. God is creating us through His gift of faith and grace and His Word in us. These are the people on the narrow road. This is grace. (Rom.8:30) and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. We see here that all who are foreordained will be called, justified, and glorified. They will not fall away but will bear the fruit of Christ. Are there others who are called but not foreordained? Let us see. (2 Tim.1:9) who saved us, and called us with a holy calling … Notice that only the saved are called. “Called” is from the Greek word “kaleo”, which means “to invite”. “Called” is an invitation given only to God's people (for more proof, read Hebrews 3:1; Hosea 11:1; 1 Timothy 6:11,12; Matthew 25:14; Romans 1:6,7) to partake of His heavenly benefits in Christ in order to bear fruit. Those who bear fruit 30-, 60-, or 100-fold will be proven to be the chosen, or picked. Naturally, if at harvest time you have no fruit, rotten fruit, or unripe fruit, you will not be picked. The called are the vineyard of God (Isaiah 5:7). The chosen are the much smaller percentage who bear fruit (verse 10). (Mat.22:14) For many are called, but few chosen (Greek: eklektos; “elect”). The “called” can fall, but the elect or chosen will not ultimately. (Hos.11:1) When Israel was a child, then I loved him, and called my son out of Egypt. (2) The more [the prophets] called them, the more they went from them .... The Lord saved those who ate the lamb and were baptized in the Red Sea. He then tried them in the wilderness to see who would be a believer in the midst of trials, and only those entered the Promised Land. Jude warned the called of this very thing. (Jud.1) Jude, a servant of Jesus Christ, and brother of James, to them that are called ... (5) Now I desire to put you in remembrance, though ye know all things once for all, that the Lord, having saved a people out of the land of Egypt, afterward destroyed them that believed not. Notice that the called were saved, but some did not continue in faith to bear fruit and were destroyed. Friends, God is not looking for what we loosely call “Christians”, but believers or disciples, as they were called. Jesus gave us very clear examples of His servants who are called but do not come and partake in order to bear fruit. Jesus shared a parable in which a king made a marriage feast for His son. (Mat.22:3) … and sent forth his servants to call them that were bidden (Greek: “called”) to the marriage feast: and they would not come. They were full of excuses (a farm, merchandise, a new wife, etc.). (Mat.22:8) Then saith he to his servants, The wedding is ready, but they that were bidden were not worthy. Even one who appeared to come did not have on a wedding garment, which implies putting on Christ (Romans 13:14) or putting on righteous acts (Revelation 19:8). (Mat.22:13) Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth. (14) For many are called, but few chosen. A few of the called are chosen or elect because they bear fruit. (Mat.25:14) For [it is] as [when] a man, going into another country, called his own servants (Greek: “bondservants”), and delivered unto them his goods. (15) And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey. Obviously, the man who went away was the Lord, and His bondservants are His people. Two of these example servants brought forth fruit of the talent given them (Matthew 25:20-22), but one buried his in the earth (used his talent for the earthly, Matthew 25:24,25). When our Lord returns, He will say, “And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth” (Mat.25:30). The apostle Paul, who said of himself that he was called in Galatians 1:6, also said, “But I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected” (That's the Greek word for “reprobated”) (1 Cor.9:27). There is much more proof that the saved and the called can fall. Some good examples are 2 Peter 1:9-11; 1 Timothy 6:11,12; Hebrews 3:1,6,12,14, and Romans 11:1-7,19-23. Friend, you probably know if you are called, but are you chosen? You must be diligent in your walk of faith to prove this with fruit. (2Pe.1:10) Wherefore, brethren, give the more diligence to make your calling and election (“choosing”) sure: for if ye do these things (the attributes of Christ listed in verses 5-7), ye shall never stumble: (11) for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Savior Jesus Christ. God, at the cross, has already given us everything that we need to bear fruit through faith. (3) Seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue; (4) whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. Faith in the promises through the midst of trials will give us the fruit. The called have the power and the opportunity. The called and the chosen, or foreordained, use the power by faith and take the opportunity. The only ones who will ultimately be with the Lord are identified in this verse. (Rev.17:14) These shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords and King of kings; and they [also shall overcome] that are with him, called and chosen and faithful. Notice that the called who are chosen will be faithful. I did not make these verses up; they are the Word of God. Those who have eyes and ears will see and understand, but the rest will justify their religion and ignore the Scriptures. Before time and the future, God sovereignly spoke the end from the beginning, bringing these things into existence in time. Some would argue, “How could God make a promise to all of His called and then not keep it for those who do not bear fruit?” The answer is that every promise in the Bible is useless until someone walks by faith in it. Our part of the covenant is faith; God's part is power and salvation. We can break the covenant through unbelief. (Num.14:11) And the Lord said unto Moses, How long will this people despise me? and how long will they not believe in me, for all the signs which I have wrought among them? (12) I will smite them with the pestilence, and disinherit them, and will make of thee a nation greater and mightier than they. Notice that God is saying this to His own people who did not believe that He would disinherit them. Lest any believe that God cannot make a promise and then take it back when they do not walk in faith, pay attention to this: (Num.14:23) surely they shall not see the land which I sware unto their fathers, neither shall any of them that despised me see it. (30) surely ye shall not come into the land, concerning which I sware that I would make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. (34) and ye shall know my alienation (Hebrew: “revoking of my promise”). Unless we mix faith with God's promises, they are void. (Heb.4:2) For indeed we have had good tidings preached unto us, even as also they (God's people): but the word of hearing did not profit them, because it was not united by faith with them that heard. Many Israelites walked in sin and were disinherited and blotted out of God's book. (Exo.32:33) And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. The same is true of the Christians who do not overcome sin. Notice what the Lord said to the church. (Rev.3:5) He that overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life... They will be rejected from the body of Christ. (Rev.3:16) So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth. Many of God's people, Israel, were broken off because of unbelief, and Christians who were grafted in but do not walk by faith will be too. (Rom.11:20) Well; by their unbelief they were broken off, and thou standest by thy faith. Be not highminded, but fear: (21) for if God spared not the natural branches, neither will he spare thee. (22) Behold then the goodness and severity of God: toward them that fell, severity; but toward thee, God's goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. Those who are still grafted in at the end are called “all Israel”… (26) and so all Israel shall be saved... Those who are still in the Book of Life, still grafted in, are the elect (Greek: “chosen”). (Rom.11:2) God did not cast off his people, which he foreknew ... (5) Even so then at this present time also there is a remnant according to the election (Greek: “chosen”) of grace. A remnant is the ones who are left. Notice that they are foreknown and chosen. Sovereign God will have those who are truly His. Abiding in Christ is where salvation is. Some say God gave us the gift of eternal life so He cannot take it back. In Galatians 3:16, we are told, “To Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ”. So the promises were given to Christ, not to us individually. The only way the promises are ours is if we abide in Christ. Abiding in Christ is bearing fruit (John 15:1-6), walking as he walked (1 John 2:3-6), believing the same teachings given by Jesus and the apostles (1 John 2:24; Jude 3; Matthew 28:20), not adding or subtracting from the Word (Revelation 22:18,19), not walking in sin (1 John 3:5,6), and keeping his commandments (1 John 3:24). In Christ is the only place we can claim the gift of eternal life. (1Jn.5:11) ... God gave unto us eternal life, and this life is in his Son. God does not have to take His gift back; His people walk out of it. (1 Cor.6:18) ... Every sin that a man doeth is without the body ... When you walk in willful sin, you are not abiding in His body, for in him is no sin (1Jn.3:5). (6) Whosoever abideth in him sinneth not … For instance, fornication, whether spiritual or physical, takes away the members of Christ and makes them members of a harlot (1 Corinthians 6:15,18). Only Christ and those abiding in Him are chosen. (Eph. 1:4) Even as he chose us in him before the foundation of the world... Only Christ and those abiding in Him are going to heaven. (Joh.3:13) And no one hath ascended into heaven, but he that descended out of heaven... Jesus Christ is the Manna from heaven, the Word, Who takes up residence in those who love Him; this is the fruit that God is coming to choose. By this time, I am sure some are thinking that they do not measure up. We must first abide in Christ by faith accepting the gospel report that “I have been crucified with Christ; and it is no longer I that live, but Christ living in me: and that [life] which I now live in the flesh I live in faith, [the faith] which is in the Son of God, who loved me, and gave himself up for me” (Gal.2:20). Those who walk by faith that they are dead to sin and Christ now lives in them are accounted as righteous until God uses that faith to manifest righteousness in them. (Gal.3:6) Even as Abraham believed God, and it was reckoned unto him for righteousness. Amen. Next, I'd like to share with you a couple of testimonies from our website of people who received the revelation of the error in their thinking concerning their own salvation.   Coming Judgment on the Lukewarm Sandy - 01/15/2014 I had a dream that thousands of demons entered my bedroom, then jumped on me while I was in bed, devouring my flesh. I was totally paralyzed. I repeatedly shouted out, “You must flee, in the name of Jesus!” These demons continued to attack me. There was total darkness -- no Jesus. It was HORRIFYING. I felt as though I was in the pits of hell, and this is where my soul is going if I don't change my ways. Then I was whisked away, and I was standing in front of a large cross. From the center of the cross, a bright light was shining. I heard the Lord say to me, “Come to the cross. I did not hear or respond to your cries because you are not abiding in Me. Horrific evil is here, and more is coming, and if you do not abide in Me, you will be devoured. I will not hear nor respond to your cries, if you do not abide in me, and you will not be able to fight off this evil in your own strength”.  Then I was whisked back to my bed, where the demons were devouring me again. I was once again paralyzed. I breathed on them, saying, “Jesus”, and they eventually all fled. I woke up with tears streaming down my face, crying out to the Lord. Now, here is what is so IRONIC: I considered myself to be a born-again, saved Christian! Over the past few years, I've started to walk in the ways of the world, thinking it is okay because ‘I know the Lord loves me; I am a good person and I am saved.' How many other Christians are thinking in the same way? How many other Christians are not truly saved? I turned away from Jesus in my walk. It was a slow and subtle turning away, convincing myself all along the way that I can walk my walk, give the Lord ‘courtesy prayer' and everything will be okay. I WAS SO WRONG.  Thank You, LORD, for Your warning, as horrifying as it was. Thank You, LORD, for giving me another chance to make You Lord of my life.   My Salvation and Deliverance from Satanic Music James Austin - 07/08/2008 When I was a child and up to the age of 15, I had gone to some Baptist and Methodist churches off and on. I had even been what I believed at the time to be saved and baptized. I never really placed importance in my salvation as most Christians at the time. I was scared about hell, so I thought if I got saved, then I would go to heaven and still do whatever I wanted. When I was about 16, I cared only about the world and gave God no attention at all. I was associating with people who weren't Christian and listening to music that wasn't Godly. I began to stop believing that there was a God and didn't care if He even existed. A year and a half ago, I was up late one night and I had nothing to do and I started thinking about life and the world and I felt a sudden loneliness and sadness, and I looked up and said, “God, if You are real and Your Word is true, then help me; I want to know the truth.” I don't think it was even two weeks and God led a brother I work with by the name of Nehemiah to me to inquire about carpooling with me. By this time, I had forgotten about what I had asked God. I was still listening to satanic music and living very worldly. The first week he rode with me to work, I didn't play any music because I began to feel ashamed and did not want people to know which music I listened to. At this time, I didn't know Nehemiah was a Christian. A few weeks later, someone else with whom we were carpooling informed me that Nehemiah was a Christian. Then I really felt low and inadequate to be around him. One day, I was looking at some space nebula and stuff, and I saw what looked like Jesus' face in one of these objects in space. Then I started thinking about God even more. I asked Nehemiah one day about it, and we began talking, and he told me some things the Bible spoke of. Then, after about two weeks of talking and debating with him, he led me to your website, and I started reading and listening to some of your stuff and became very fearful of where I was headed. That morning when I got home from work, I cried to God to forgive me and save me. I confessed to so many evil things I had done and wept, and then felt a peace come over me. I have been reading and listening to your programs and teachings ever since, and I feel the Holy Spirit every time I do. God began to work in me, and I bought your “Sovereign God” book and an ASV Bible. Now I have the New Testament on audio, and I only have the desire to listen to music that glorifies God, and I listen and read the Word of God. I have lost the desire to watch all TV programs because I can now see the sinful nature of TV and how TV glorifies sin. I believe God has saved me and He also healed me from plantar fasciitis (a painful tendon injury) by faith alone. Glory to God! God Bless you, brothers and sisters. I don't listen to evil music, and I feel better inside. God has really changed me. Thank you! I had sent an email about my wife a while ago, but I couldn't remember if I had ever given my testimony to you. My wife is still an unbeliever, but I continue to pray for her salvation. I believe that one day God, in some way, will also save her.

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By popular demand, Jared Wilson and Ronni Kurtz discuss the church office of deacon. What is it? Who should be one? And how should they operate in a local church?

Pastor Mike Ray

Nate Akin, Dave Kiehn, and Liam Garvie discuss how Pillar values closed membership. They address the practice of open membership, the importance of baptism, conscience dilemmas, regenerate church membership, what historic Baptist confessions have to say, teaching patiently on membership, and more. 

The sermon centers on the biblical imperative to add patience to one's faith, presenting it not as passive endurance but as a dynamic, God-ordained virtue essential for spiritual maturity. Drawing from 2 Peter 1:5–9, it emphasizes that patience—defined as cheerful endurance and long-suffering—is cultivated through tribulation, trials, and suffering, and is exemplified in the lives of biblical figures like Job, Abraham, Paul and Silas, and Stephen, as well as in the ministry of Christ Himself. The message underscores that patience is not merely a personal trait but a divine requirement for ministers, saints, and all believers, enabling effective service, perseverance in prayer, endurance amid persecution, and faithful anticipation of Christ's return. Ultimately, patience is portrayed as a necessary, deliberate growth process that, when embraced, leads to spiritual completeness and divine fruitfulness, fulfilling God's purpose for the believer's life.

In Matthew 13:44-46, Jesus tells two parables about a hidden treasure and a precious pearl to reveal a profound truth: while we often see ourselves as seekers of God's treasure, we are actually the treasure that God seeks. God takes the first step in pursuing us, demonstrated ultimately when Jesus gave His life on the cross because we were worth everything to Him. Understanding that God traded His life for us should lead us to trade our lives for Him, making Jesus our greatest treasure above all else. This creates a beautiful rhythm where Jesus sought us out and paid the ultimate price, and we respond by declaring Him as our treasure and giving everything to Him.