Podcasts about consider jesus

Hebrews 3:1-6

Who do you say Jesus is? Your answer will have eternal consequences! Consider Jesus' amazing claims about Himself, and examine His calm but bold responses to the accusations of those wrestling with His identity. That's on Truth For Life with Alistair Begg. ----------------------------------------- • Click here and look for "FROM THE SERMON" to stream or read the full message. • This program is part of the series ‘Truly, Truly, I Say to You…' • Learn more about our current resource, request your copy with a donation of any amount. •FREE BIBLE STUDY Make a verse-by-verse study through Ecclesiastes the focus of your next Bible study group or work through it on your own. Download for FREE now

Life is full of uncertainty. Nobody knows what a day or a year will bring. In this uncertain world, we need stability. We need Christ. So consider Jesus and hold fast to Him in hope. 

Sunday May 19, 2026. Jesus is Supreme: Studies in Hebrews. "Consider Jesus," a sermon on Hebrews 3:1-6 from Dr. Sean Lucas.

Have you entered the promised land of Jesus? If so, then relax! Hebrews 3 calls us to one simple, life-altering focus: Consider Jesus. In a world full of religious noise, tradition, and performance, it's easy to get distracted and miss the gospel entirely. This message cuts through the confusion, showing the clear contrast between law and grace, servant and Son, striving and rest. It reveals that the real issue is not behavior but belief. For the believer, this is not a warning to fear, but an invitation to rest confidently in Christ. You are not in the wilderness. You're in the promised land. Now live like it. Discussion Questions for Hebrews 3: Why is Jesus compared to Moses in this chapter? To make what point? How does Moses as a "servant" (v.5) and Jesus as a "Son" (v.6) bring even further clarity to the contrast? How might this get you thinking about your own role with God? What does the example of their forefathers in the wilderness for forty years illustrate for the original readers of this epistle? How does the picture of leaving Egypt, being in the desert, and entering the Promised Land clarify the real meaning of "hold fast" and "until the end"? The synonyms "sinned" (v.17) and "disobedient" (v.18) and "unbelief" (v.19) help answer the following question: Is Hebrews warning Christians they will lose their salvation if they commit too many sins? Explain. In light of the truths in these first three chapters, what does it mean to "consider Jesus" (v.1)? What is the biggest thing you have gleaned from this chapter? How might it impact the way you relate to God?

This Easter, we're challenged to simply consider Jesus—not religion or church experiences, but His life, message, and resurrection. In a culture that often claims all paths lead to God, Jesus stands apart with His exclusive claim to be the way, the truth, and the life. His ministry of compassion, His bold identity as the Son of God, and the historical reality of the resurrection demand a response. The invitation is clear: examine the evidence, and consider placing your faith in the One who offers forgiveness, purpose, and eternal life.Our regular service is at 10am on Sundays. We are located at 304 E. Austin Ave in Hutto, TX. Can't make it in person? You are welcome to join us live on Facebook or YouTube. If you need prayer or you just need someone to talk to please reach out to us at prayer@huttocommunitychurch.org.HCC Website - HCC Facebook - HCC YouTube

MESSAGE | Dr. Brian Payne (Pastor) "Entering God's Rest Through Fear, Faith, and Focus" Hebrews 4:1-11   1 | Fear Is Required for Entering into God's Rest (v. 1)   2 | Faith Is Required for Entering into God's Rest (v. 2-10)   3 | Focus Is Required for Entering into God's Rest (v. 11)   What Does it Mean to Strive? We must pay much closer attention to what we have heard (2:1)  Consider Jesus the apostle and high priest (3:1) Do not harden your hearts (3:8) Take care…lest there be…an unbelieving heart (3:12) Exhort one another every day (3:13)  Hold our original confidence firm to the end (3:14) And fear [unbelief] (4:1)

Join Pastor Bryan as he shares a message entitled "Consider Jesus…"

This powerful Easter message challenges us to wrestle with one of life's most important questions: What does it take to be made right with God? We discover that Christianity is not a roadmap but a person—Jesus Christ. The message walks us through the radical nature of Jesus's ministry, reminding us that He didn't come for those who had it all together. Instead, He came for the misfits, the rejected, the religiously unclean—the very people that religion pushed away. This is beautifully illustrated in Mark 2:17 where Jesus declares that He came not for the healthy but for the sick, not for the righteous but for sinners. We're invited to consider the resurrection as a historical event that transformed billions of lives, including our own. The disciples went from denying and doubting to dying as martyrs because they witnessed the empty tomb. This wasn't blind faith—it was a response to a risen Savior. The message culminates in a crucial distinction: religion says 'do more and maybe God will accept you,' but relationship says 'it's already done.' Through Romans 3:22, we learn that righteousness comes from God through faith in Jesus Christ to all who believe. The word 'believe' here means more than intellectual acknowledgment—it means to trust in, cling to, rely on, and commit ourselves to Christ completely.

Hebrews turns to an Old Testament prophet (Moses) and shows us how Jesus is greater than even him. As the apostle and high priest of our confession sent by God, Jesus has no rival. Holding fast to Jesus and enduring to the end is possible because He is first holding onto us.

But God! Ephesians 2:1-10 by William Klock Earlier this week Veronica and I watched an episode of the X Files that unintentionally had some pretty sound theology embedded in the story.  Agents Mulder and Scully were called to investigate some strange goings-on in a small town—as usual.  As it turned out, a guy cleaning out an abandoned storage locker found a genie.  And the genie gave him three wishes.  As you would expect, it didn't go well.  He wished to be able to make himself invisible so that he could spy on people.  And not being terribly bright, he prompted got killed crossing the street, because he was…invisible.  His brother claimed the genie and didn't fare any better.  His wish ended up blowing up his house with him in it.  And so Mulder ended up, unexpectedly, with the genie and three wishes.  And he asked the genie why the wishing thing always ends in disaster and the genie told him that it's because people are stupid and selfish.  So Mulder thought long and hard and in his best effort at altruism, he wished for world peace.  St. Paul would call it shalom.  And he went outside to discover that he was the only person left on earth.  Because the genie knew fallen human nature and getting rid of all of us was the only way to bring world peace.  Thankfully, Mulder had two more wishes so he could undo the first and set the genie free with the third. And I thought that St. Paul would probably have a bit of a chuckle at that.  Because Paul knew the same thing the genie knew: we are all sinners, idolaters who worship anything and everything but the God who created us and loves us.  And, like Agent Mulder, but unlike the genie, Paul also knew that there is no shalom without human beings in our rightful place.  Creation groans in eager longing for the day God will finally set us to rights, he says in Romans, Creation waits for the day when God restores us to our position as his stewards, to rule creation and to serve him in his temple.  That, Brothers and Sisters, is shalom, peace.  Creation can never be complete without us in our proper place—filling the vocation God created us for in the first place.  That's why God doesn't just “Deal with evil” like so many people want him to.  Like the genie, he'd just have to remove us all from creation—and that's not how creation is supposed to be.  This is why Paul practically shouts out ho de Theos, at the beginning of Ephesians 2:4: “But God!”  Because he knew that in setting creation to rights, God can and will, first, set us and our fallen, sinful hearts to rights—something no genie could ever do. And so far, in Ephesians 1, Paul has begun with a great shout of praise for what God has done in Jesus the Messiah and then he's told the Ephesians how he prays for them—that they would know, that they would understand this great story of redemption, the power behind it to renew creation, so that they can be part of this story that ends with the knowledge of the glory of God filling the earth.  Remember at the end of chapter one, closing his prayer for them, he wrote about the church, united with Jesus and full of the Spirit being the “fullness of the one who fills all in all.”  It's a prayer that God, that Jesus, that the Spirit, that the scriptures would form and shape them and truly make them the church.  And while we might miss the significance of Paul's language of filling and fullness and being all in all, it was not lost on the Ephesians.  This was temple language. It's the language of God coming to dwell with his people.  The way he did with Adam and Eve in the garden.  The story ever since has pointing in that direction.  The restoration of God's temple, the return of his presence, and God dwelling with his people forever.  This is what the Exodus was all about.  God rescued and created a people, he gave them a law to make and to keep them pure and holy, so that he could take up his residence in their midst—so that he could tabernacle with them.  It wasn't perfect.  The people needed to offer sacrifices repeatedly so that they could be purified by that blood.  A veil separated them from the direct presence of the Almighty.  But this model of new creation pointed forward to the day when God would set his people and his creation fully to rights.  The long exile, first from the promised land and the temple, then from the presence of God, primed Israel with hope for that coming day.  And now Paul's ready to explain to the church that they—that we—are the beginning of that fulfilment.  In us, God has established a new temple.  By the blood of Jesus he has purified us.  Through the gift of his Spirit he has taken up his dwelling in us.  He has begun the work of setting our hearts to rights.  And in that, he has made us the working model of his new creation and stewards of his good news—that we might, to use the language he used with Adam and Eve, that we might be fruitful and multiply, spreading the gospel, until the earth is filled with the knowledge of his glory. Brothers and Sisters, this is the story we need to inhabit.  Too often Christians have got it backwards.  We think the gospel story is a story of escape from creation—that in Jesus, God forgives our sins, so that someday he can take us away from earth and up to heaven to live with him.  But it's really just the opposite.  Through the blood of Jesus he has purified us and made us fit to be his holy temple, so that he can dwell with us.  Jesus is the model, Immanuel, God with us.  This is the story Paul wants to get across in Ephesians 2.  Ideally we'd cover the whole chapter all at once, but we'll have to break it into two halves.  This temple story will jump out at us in the second half.  The first half begins with our sin problem. How did these mostly Gentile Christians in Ephesus find themselves in this oh so Jewish story?  He writes beginning at verse 1, “Well, you were dead because of your offenses and sins in which you used to walk, keeping in step with the world's ‘present age'; in step, too, with the ruler of the power of the air, the spirit who is, even now, amongst the children of disobedience.” “You”—he's addressing them as Gentiles.  In verse 3 he'll link them with “us”—the Jews.  You were dead.  Because you walked—there's that great word peripateo again—you walked, you lived a life of offense and sin against God.  And we can't hear these two words sin and death together without it taking us back to Genesis.  And if we go back to Genesis 3 and Adam and Eve's choice to listen to the serpent's lie, not just to disobey God, but to reject their vocation as priests of God's temple and to try to become gods themselves, if go way back to the beginning of the story there, we should understand that sin and death aren't about God just setting up a bunch of rules and then condemning the people who disobey them.  Sin, and especially “offence”, are what we call it when human beings, created to bear God's image—that means to be his priests and his representatives in the temple, in creation—sin and offence are what we call it when we reject that vocation.  When we try to take the temple for ourselves.  And death is not an arbitrary punishment, but the natural result of turning away from the God who is the source of life.  That's why the wages of sin is death. And, of course, once humanity chose that path of disobedience and death it just snowballed.  Human culture and even those unseen powers that God had put in place to oversee the nations went horribly wrong.  The Jews called it the present evil age, because they lived in hope of the age to come when God would set creation to rights.  But the Gentiles had no hope.  They just went with the sinful flow.  We see it today as the world rejects Christianity.  Jeffrey Epstein and his cabal of degenerate, paedophile friends would have been right at home in pagan Greece or Rome and they're exactly what you get when a people rejects God.  The devil didn't just tempt the man and woman to reject God.  He and his cronies continue to steer and influence fallen humanity.  Paul will have more to say about this later when he writes about “principalities and powers”.  In our baptismal rite, we put this in terms of the temptations of the world, the flesh, and the devil. All these forces work together to keep humanity lost in idolatry and sin.  And so far as this goes, Paul is just restating the standard Jewish analysis of the Gentiles.  But then in verse 3 Paul goes on and writes, “We all used to live this way, in the passions of our flesh, carrying out the desires of flesh and mind.  We, too—he means he and his fellow Jews—were by nature children of wrath, just like everyone else.”  Paul recognised that even though his own people had the torah, God's law, and were trying to live by it, they were suffering the same problem as the Gentiles.  The corrupt desires of flesh and mind had just as much a grip on Israel as they did the peoples of the nations.  The whole world, all of humanity was mired in darkness, Jew and gentile alike. And this where, at the beginning of verse 4 Paul interjects this powerful, earth shattering: “But God!”  Into the darkness, into the hopelessness, into the condemnation, into the death, God intervenes to bring light, to bring hope, to bring deliverance, to bring life.  “But God,” Paul writes, who is rich in mercy, because of the great love with which he loved us, he took us at the very point where we were dead through our offenses, and made us alive together with the Messiah.  Yes, by grace you are saved!” Israel knew about God's mercy and love.  The story they told of their history with God was full of mercy and grace.  And occasionally some gentile would hear that story and be drawn to it, because the God of Israel was unlike any of the other gods.  Zeus and Poseidon and Hades, Aphrodite and Artemis, people might believe all sorts of things about them, but no one ever believed that the gods loved them.  The gods served themselves.  If they sometimes showed favour to this person or to that city, it wasn't because of love; it was to further their own schemes and ambitions.  No Greek or Roman—no Egyptian or Persian, for that matter—would have ever said of their gods anything even remotely like what Paul says here of the God of Israel: that he is rich in mercy, that he loves us with a great love, or that he has shown us kindness.  Zeus and Hera, Osiris and Isis, they were all purely transactional.  If you did something good for them and you were lucky, they might do something nice for you.  We need to be careful, because Christians can fall into the same pagan way of thinking about God—making deals with him or treating him like a divine vending machine.  But Paul makes it clear that the God of Israel isn't like that.  Instead, he's full of mercy and love and kindness.  Yes, his purpose is to fill the earth with his glory, but he is glorious precisely because he is unlike the gods humans dream up.  He is full of mercy and love. And Paul reminds the Ephesians: By his grace, God has taken what he did for Jesus when he raised him from death, and has made it true of us.  If we are “in the Messiah”, then we are alive together with him.  He goes on in verse 6: “He raised us up with him and made us sit with him, in the heavenly places in Messiah Jesus.  This was so that in the ages to come he could show just how unbelievably rich his grace is, the kindness he has shown us in Messiah Jesus.”  This is how God reveals his glory.  Not merely with a show of strength or power, but by showing his grace. Again, what is true of Jesus is true of the church—of the Ephesians Christians, and of us.  And it's not just Jesus' resurrection, his being made alive again.  Paul has said that before.  But here he also stresses that Jesus' ascension is somehow true of us too.  God didn't just make us alive with Jesus the King; he's made us alive in order to sit us with the Messiah, with the King in the heavenly places.  So Jesus ascended to sit at the right hand of his Father.  He's the King and that's what kings do: they take their thrones and they rule.  But Paul is saying that if we are “in the Messiah”, then we're right there with him. The resurrection part of that, the being made alive with Jesus probably isn't too hard for us to wrap our heads around.  In Jesus, God has made us a promise.  Even though we'll die, because we are in the Messiah, he will raise us to life again just as he did with Jesus.  If we have any doubts, Paul would remind us that God has filled us with his Spirit to give us a taste of and downpayment on resurrection life with him.  That part I think we can pretty well wrap our heads around.  But what does it mean to be seated with him in the heavenlies? This is where we need to make sure we've got the story right.  Because if we understand the climax of the story as someday escaping from earth, as escaping our bodies, to live a sort of disembodied spiritual life forever in heaven, we're going to miss Paul's point.  Again, the story isn't about us going up; it's about God making us fit, through the death and resurrection of Jesus, to be his temple—so that he can come down—to us. Consider: Jesus has already done this.  Remember the end of Chapter 1, where Paul said that Jesus is the one in whom heaven and earth—all of creation—are summed up, are brought together, are unified, the way it was in the beginning: heaven and earth overlapping, God and human beings dwelling together.  That's how it began and that's the ending towards which God is taking history—to set his broken, sin-sundered creation to rights.  Jesus is the prototype, the signpost who points us to, who shows us what God's future will be like.  In him, God has joined our nature to his own.  In him, heaven and earth have been brought back together.  Think of that great Ascension Day hymns, “See the Conqueror Mounts in Triumph”: He has raised our human nature, on the clouds to God's right hand; there we sit in heavenly places, there with him in glory stand.”  Brothers and Sisters, Jesus is the temple in person.  And Jesus is the whole of creation—heaven and earth—in miniature. And what is true of him is equally true of those who are united with him by God's grace.  As we'll see in the second half of the chapter, the church—the Ephesian Christians and you and me—we are also that temple and if we have any doubts, all we need to remember is that God has come to dwell in us in the person of his Spirit.  And remember the goal, the one promised by the prophets so long before, the goal is for the knowledge of the glory of God to fill the earth.  The church is his means of making that happen.  He didn't just send his son to be the on-earth-as-in-heaven man, through his son and through his Spirit he has created a whole community of on-earth-as-in-heaven people to do just that: to live out in our lives, in our relationships, in our community heaven on earth—to be a people who show the world God's love and mercy and grace and kindness.  To be a working model of his new creation and to give the world a taste of that future right now.  To reveal the glory and the beauty and goodness of God in our lives and in our own proclamation so that everyone around us will know his glory and be drawn to him. This is then what Paul gets at in verses 8-10.  He writes, “For you have been saved by grace, through faith. This is not of your own doing; it is God's gift.  It isn't on the basis of works, so no one is able to boast.  You see, we are his workmanship, created in Messiah Jesus for the good works that he prepared, ahead of time, so that we should walk in them.”  What does he mean?  Well, Paul's reminding them that there was a time when Jews and gentiles were separated by the law, by torah.  God poured out his grace on Israel, set them apart with his law as a way to teach them how to love him and to love their neighbours, so that they could be a light to the gentiles—so they could make his glory known in the earth.  Israel failed in that mission, but God acted in grace again.  He gave his son to be the faithful Israelite and in Jesus, Israel's mission to witness the grace and glory of God was fulfilled.  And now these gentile Ephesians who have encountered the risen Jesus, who have heard the gospel, and been filled with God's Spirit—they've been united together with faithful Jews in Messiah Jesus.  In them, God's promises—all the way back to Abraham and even to Adam—are being fulfilled.  In them, God's glory is on display before the nations.  And there is no longer a need for the division that had been given by torah.  Now the Spirit is teaching them and enabling them to love God and to love each other for all the world to see.  In Jesus and the Spirit, God has made them a people who are fulfilling the very thing that torah was meant to do, not just because we keep a set of rules or live according to a certain moral code—there's a sense in which we actually do do that—but because, through Jesus and the Spirit we actually live out and put on display the new creation, God's future that is breaking into the world in the midst of the old. Paul puts it beautifully, but in a way we might miss in English translation, when he says that we—the church—are God's “workmanship”.  The Greek word is poiema.  We get our word “poem” from it.  The Greek word doesn't mean “poem”—maybe we could almost say it means “artwork”.  In the Old Testament it's often used to describe the creative work of God.  In other places it's used to describe things that are carefully and meticulously crafted for his use, like the garments of the priests or the vessels of the tabernacle.  Brothers and Sisters, we—the church—are God's carefully, purposefully, and wonderfully created masterpiece.  He's given his son and he's given his Spirit to craft, to create, to work us into something good—to restore his broken creation in us.  And, Paul sums up, God has done this work in us so that in our own lives and in the life of the church together, we can do such good work too.  Not doing good works to please him or to earn his favour.  That would be like going back to the pagan world of people doing things to manipulate the gods.  God is pleased by our good works, but he's created and enabled us to do good works as a way of showing his new creation to the world, a way of fulfilling the law he had given to Israel, as a way of loving him and loving each other—ultimately as a way to restore us to that vocation as his image bearers, to be the priests of his temple who steward his goodness and his good rule for the sake of creation. Brothers and Sisters, this is the story that God has written for us.  The story of our priesthood, reject and lost, but now restored through Jesus and the Spirit, a story of renewal and a story of hope—as it points us toward the day when God finishes his great work of bringing heaven and earth back together, of the day when he will return to dwell with us as he did in the beginning.  This the story that reminds what Jesus and the Spirit have made us.  It's the story that reminds us of our vocation as the church—that we're not just the people who long for things to be on earth as they are in heaven; we're the people who find our very identity in Jesus, the heaven-and-earth Messiah, and who are, ourselves, called to be the heaven-on-earth people—a people who reflect back to the world God's love and grace, his justice and goodness, who are by our very redemption witnesses of his faithfulness and, above all, his glory.  We are his workmanship.  May the world, by God's grace, see his glory in us and in our life together. Let's pray: Heavenly Father, our Collect today reminded us that without love, nothing we do is worth anything.  Fill us with your grace, that we might truly love.  Love you.  Love our neighbours.  Making us the heaven-on-earth people you intend for us to be, so that the world may see your glory on display in your church.  Through Jesus we pray.  Amen.

Philippians 3:7-14 | On our 11th anniversary as a church God's timing is perfect as we come across this passage that describes the mentality that has so helped us along as we have traversed the last 11 years together as a church plant. It was my awesome mother Heidi who always told me and my sisters growing up: “Do your best and flush the rest” and I never quite realized how biblical this motherly advice was... until this week study Philippians 3. Listen to hear why.

Philippians 3:7-14 | On our 11th anniversary as a church God's timing is perfect as we come across this passage that describes the mentality that has so helped us along as we have traversed the last 11 years together as a church plant. It was my awesome mother Heidi who always told me and my sisters growing up: “Do your best and flush the rest” and I never quite realized how biblical this motherly advice was... until this week study Philippians 3. Listen to hear why.

Philippians 3:7-14 | On our 11th anniversary as a church God's timing is perfect as we come across this passage that describes the mentality that has so helped us along as we have traversed the last 11 years together as a church plant. It was my awesome mother Heidi who always told me and my sisters growing up: “Do your best and flush the rest” and I never quite realized how biblical this motherly advice was... until this week study Philippians 3. Listen to hear why.

Hebrews 12:1-3January 21, 2026Elder Les Carpenito

Today we will be looking at Hebrews 3:1-6 (SUNDAY 01/11/26) Today's sermon will be looking at Hebrews 3:1-6 "Consider Jesus"

Hebrews 12:1–3 calls us to fix our eyes on Jesus as we run the race set before us. Surrounded by a great cloud of witnesses, we are reminded that the Christian life is not meant to be walked alone, but with endurance, faith, and perseverance. This passage points us to Christ as our example and our strength—especially in seasons of suffering, hardship, and weariness.In this sermon, we are encouraged to consider the testimony of those who have gone before us and to look fully to Jesus, the author and perfecter of our faith. As we do, we find renewed endurance, lasting hope, and hearts anchored in Him.Key Points:1. Faithful witness strengthens our own faith2. Jesus is the only way to overcome suffering3. A heart for Jesus will not grow weary

Welcome! We Are Glad You Are Here!Today we are in Hebrews 3:1-6Consider JesusFollow along in the following verses in order of presentationHebrews 3:1-6, Exodus 33:11, John 1:17, Deuteronomy 34:6, Exodus 34:33-35, 2 Corinthians 3:7-18, Matthew 5:17, Romans 8:3, Hebrews 3:1, 1 Peter 2:11, Philippians 3:20, Hebrews 3:2-5, Hebrews 8:5, Hebrews 3:6

Are you putting Jesus first in everything you do? In this powerful message, we explore what it truly means to live with a "Jesus First" posture in every area of life—your job, your finances, your health, and your relationships. Drawing from the example of Moses in Numbers chapter 12, we discover why God said Moses was "faithful in all my household" and how God spoke with him face to face, just as a man speaks with his friend. We also examine how Jesus modeled putting God first throughout His earthly ministry, and how Paul declared in Galatians 2:20, "I have been crucified with Christ, and I no longer live, but Christ lives in me." You might have heard the phrase "AI First" in business circles—the idea of approaching every task through the lens of artificial intelligence. But long before technology arrived, God established what it means to put Him first in all things. This message will challenge you to maintain a Jesus First posture by keeping your eyes on Jesus, the source and perfecter of your faith, rather than on the chaos of the world around you. Consider Jesus, invest in your relationship with Him, and watch how your perspective on everything begins to change.

Step past the veil and into the core claim of Hebrews: Jesus is not only our mediator but our high priest who became the final, perfect sacrifice. We start with the Old Testament portrait—priests from among the people, a high priest entering the Holy of Holies once a year—and show why that pattern points to a deeper need. To truly represent us, a priest must share our humanity. To truly reconcile us, the priest must offer a sinless, sufficient sacrifice. Only Jesus is both.We walk through Hebrews chapters 1–2 to see how the text holds together Jesus' full divinity and full humanity, then unpack propitiation with clear language: God's justice satisfied, the barrier removed, the way back opened. No more yearly cycles of guilt. No more blood of bulls and goats. “It is finished” means done once for all. From there, Hebrews 3 turns the diamond: Moses served in the house; Jesus built the house. That shift matters, especially for anyone tempted to settle for tradition, tribe, or moral effort. The builder outranks the servant because the builder authors the story.Along the way we address a common struggle: confusing spiritual feelings with spiritual facts. Hebrews calls believers “holy brethren” and “partakers of a heavenly calling” because God sets us apart in Christ. That assurance empowers perseverance. When the author says “we are his house if we hold fast,” the “if” functions as a marker of genuine confidence—those who belong continue, not by grit alone, but because Christ is faithful. Consider Jesus becomes our rallying cry: engage your mind, weigh the claims, and become firmly persuaded.If you're hungry for a faith that invites thinking, offers real assurance, and centers on a Savior who is both advocate and offering, this conversation will steady your steps. Listen, share with a friend, and tell us: which image of Jesus—high priest, sacrifice, builder—strengthens your hope today? If this helped you, subscribe, leave a review, and pass it on.Support the showThank you for listening!! Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the Bible Please prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

Enjoy the Swim! A song created to help us memorize the Christ Hymn in Philippians 2:5-11. You can her the sermon that inspired this song here

Enjoy the Swim! A song created to help us memorize the Christ Hymn in Philippians 2:5-11. You can her the sermon that inspired this song here

Enjoy the Swim! A song created to help us memorize the Christ Hymn in Philippians 2:5-11. You can her the sermon that inspired this song here

Hebrews 3 paints a vivid picture of the Church as the household of God, built by Christ Himself. Unlike Moses, who served in the house, Jesus is over the house—as its builder and High Priest. This episode reminds us that our confidence and unity come from keeping our minds fixed on Jesus.

Fr. Patrick preached this homily on November 5, 2025. The readings are from Romans 13:8-10, Psalm 112:1b-2, 4-5, 9 & Luke 14:25-33. — Connect with us! Website: https://slakingthirsts.com/ Youtube: https://www.youtube.com/channel/UCytcnEsuKXBI-xN8mv9mkfw

Consider JesusSeries: Family Services Preacher: Rev. Hilary Van WagenenDate: 2nd November 2025Passage: Hebrews 11:1-16

Deborah Fore • Hebrews 3:1–3:6 • Sermon Notes (Lesson) • Korean Every Woman's Grace

Consider Jesus II

The blood of Jesus reversed the curse! Listen Kenneth Copeland and Professor Greg Stephens on Believer's Voice of Victory as they help you consider Jesus, your everlasting Covenant. He did it ALL for you!

The blood of Jesus reversed the curse! Watch Kenneth Copeland and Professor Greg Stephens on Believer's Voice of Victory as they help you consider Jesus, your everlasting Covenant. He did it ALL for you!

Evangelical Free Church of Canton

Consider Jesus

In the message, "Consider Jesus," Pastor Rich Whitter focuses on Hebrews 3:1–2, a call to fix our thoughts on Jesus, the Apostle and High Priest of our confession. Speaking to those who share in a heavenly calling, Pastor Rich challenges us to not just glance at Christ, but to truly consider Him His faithfulness, His obedience, and His authority over our lives.Drawing from the example of Moses, the message underscores that Jesus is greater worthy of more honor and trust. In moments of distraction or discouragement, we're reminded that clarity and confidence come when we lift our eyes to Christ.We hope this message helps you re-center your heart, deepen your focus, and faithfully walk in your calling by continually considering Jesus.

Join us as Mike Bongo continues our sermon series on the book of Hebrews with a sermon entitled "Consider Jesus" from Hebrews 3:1-6.

Consider Jesus (Hebrews 3:1-6)

Take some time to consider this Jesus and what He did on the cross

We live in a culture that stresses individual rights. But when we focus on rights instead of the needs of others, we end up with a culture of stress.

When Jesus was a boy, his attitude of submission to his earthly parents reflected obedience to His Heavenly Father, even when it led to the cross.