Podcast appearances and mentions of David Garland

Playlist de Philippe Poirier pour webSYNradio avec trois de ses compositions entremêlés des sons de David Garland, Christopher Hobbs, Carlos Gardel, Philip Glass, Elvis Presley, Isidore Isou, Eric Satie, kristin Oppenheim, Sonic Youth, David Toop, Morton Feldman, Brooks Williams, Dariush Dolat-Shahi, Marcel Broodthaers. Les morceaux choisis (pas tous) suivent un certain sentiment de la voix. Celle-ci s'exprime ici parfois de façon affirmée, parfois à peine incarnée, chantant ou parlant, d'un lieu où tous les mots ont été dits. Ces voix évoquent, à leur manière, le fameux texte où Roland Barthes rapporte les propos de Panzera, son maître de chant, faisant la distinction entre l'articulation et la prononciation. Avec l'articulation, dit Barthes, « la langue se met en avant, elle est le fâcheux, le casse-pieds de la musique ; dans l'art de la prononciation au contraire (celui de Panzera), c'est la musique qui vient dans la langue et retrouve ce qu'il y a en elle de musical, d'amoureux.

In this episode, Caleb is joined by Peter Orr (PhD, University of Durham) New Testament lecturer at Moore Theological College in Sydney, Australia, to explore a theology of Mark's Gospel Account via Orr's recent work, “The Beginning of the Gospel: A Theology of Mark.” Together, they discuss the main idea, purpose, structure, and key themes in the gospel of Mark.Resources: ⁠The Beginning of the Gospel: A Theology of Mark ⁠by Petter Orr⁠Mark: An Introduction and Commentary⁠ by Echhard Schnabel⁠The Gospel According to Mark⁠ by James Edwards⁠A Theology of Mark's Gospel: Good News about Jesus the Messiah, the Son of God ⁠by David Garland

I have the right to surrender to Christ. I have the freedom to become a slave of Christ. I have the liberty to become dependent on Him. And living out of a cross-shaped story, I can choose to give up and give in for the good of the body and for the joy of love. Re-imagine what freedom looks like in Christ.The sermon today is titled "When Rights Can Wrong." It is the tenth installment in our series "City Lights: Bearing Witness To A Culture In Crisis." The Scripture reading is from 1 Corinthians 10:31-33 (ESV) and the contextual passage is 1 Corinthians 8-10. Originally preached at the West Side Church of Christ (Searcy, AR) on October 27, 2024. All lessons fit under one of 5 broad categories: Begin, Discover, Grow, Learn, and Serve. This sermon is filed under LEARN: Christian Scripture.Click here if you would like to watch the sermon or read a transcript.Podcast Notes (resources used or referenced):David Garland, 1 Corinthians, Baker (BECNT)I'd love to connect with you!Watch sermons and find transcripts at nathanguy.com.Follow along each Sunday through YouTube livestream and find a study guide and even kids notes on the sermon notes page.Follow me @nathanpguy (facebook/instagram/twitter)Subscribe to my email newsletter on substack.

In this episode, Caleb discusses the structure and main themes presented in Luke's gospel account with Benjamin Gladd (PhD, Wheaton College) professor of New Testament at Reformed Theological Seminary, via Dr. Gladd's recent book From the Manger to the Throne. Resources: From the Manger to the Throne: A Theology of Luke's Gospel by Benjamin Gladd https://a.co/d/1SwZacN Handbook on the Gospels by Benjamin Gladd https://a.co/d/3qL4HYa Luke in the Zondervan Exegetical Commentary on the New Testament by David Garland https://a.co/d/jg2mXKv Luke in the NIV Application Commentary by Darrell Bock https://a.co/d/3PrU9m9

We have the Four Pillars at Harvest that define what we put front and centre as a church. Two of those pillars are “witness” and “prayer,” and it is these two that are the emphasis of this week's passage, Colossians 4:2-6. As he nears the end of his letter to the church in Colossae, the Apostle Paul provides some final instructions for his readers, and he points them to prayer and the sharing of the gospel with those still outside of the faith. After 22 years of having these four pillars, I can say with a sad confidence that of the four, these two are the weakest and the hardest for us to practice. And so, this message is one that our Harvest family needs to hear again and again: if Christ is our life, we must pray for opportunities to witness, learn how to share the message, assume the risks of doing so, have a heart for those who do not yet know Christ and always communicate the message with grace and truth. Series: Invisible God; Visible Faith (Colossians) Todd Dugard Message: 9 – The appeal of faith Harvest Bible Chapel Text: Colossians 4:2-6 August 27, 2023 Christ is my life, and so I will… …pray for opportunities to witness (v. 2-3a) If we don't pray nothing else matters. Work as if everything depends on the working and pray as if everything depends on the praying. Continue steadfastly (προσκαρτερεῖτε) – to continue to do something with intense effort, with the possible implication of doing it despite difficulty. L&N 68.68 [This is] the “door” that allows the word of God into the hearts, minds, and lives of people and communities. N. T. Wright God…open to us a door for the word… in London. God…open to us a door for the word… in Harvest Kids, Awana, Harvest Youth, Harvest Young Adults; through our livestream and in person services. God…open to us a door for the word… with family; friends; co-workers; neighbours; strangers. …learn how to share the message (v. 3b, 4) Come & See Go & Tell Stop & Share Five Gospel Words https://www.harvestbarrie.ca/5-gospel-words/ …assume the risks of doing so (v. 3c) Matthew 10:37-39 …have a heart for those outside of the gospel (v. 5) Evangelism is first and foremost about our hearts, not our methods. The how-to is important, but the lack of want-to is often the most obvious problem. Tony Merida, Love Your Church Acts 4:20 Acts 20:22-24 …communicate with grace and truth (v. 6) "Seasoned with salt" was used to refer to witty, amusing, clever, humorous speech. Their saltiness will prevent them from being ignored as irrelevant bores…Godliness is not to be equated with stodginess. Flat formulas or lifeless platitudes do not capture the gospel's excitement. It must be made palatable with a savory combination of charm and wit. David Garland.

We have the Four Pillars at Harvest that define what we put front and centre as a church. Two of those pillars are “witness” and “prayer,” and it is these two that are the emphasis of this week's passage, Colossians 4:2-6. As he nears the end of his letter to the church in Colossae, the Apostle Paul provides some final instructions for his readers, and he points them to prayer and the sharing of the gospel with those still outside of the faith. After 22 years of having these four pillars, I can say with a sad confidence that of the four, these two are the weakest and the hardest for us to practice. And so, this message is one that our Harvest family needs to hear again and again: if Christ is our life, we must pray for opportunities to witness, learn how to share the message, assume the risks of doing so, have a heart for those who do not yet know Christ and always communicate the message with grace and truth. Series: Invisible God; Visible Faith (Colossians) Todd Dugard Message: 9 – The appeal of faith Harvest Bible Chapel Text: Colossians 4:2-6 August 27, 2023 Christ is my life, and so I will… …pray for opportunities to witness (v. 2-3a) If we don't pray nothing else matters. Work as if everything depends on the working and pray as if everything depends on the praying. Continue steadfastly (προσκαρτερεῖτε) – to continue to do something with intense effort, with the possible implication of doing it despite difficulty. L&N 68.68 [This is] the “door” that allows the word of God into the hearts, minds, and lives of people and communities. N. T. Wright God…open to us a door for the word… in London. God…open to us a door for the word… in Harvest Kids, Awana, Harvest Youth, Harvest Young Adults; through our livestream and in person services. God…open to us a door for the word… with family; friends; co-workers; neighbours; strangers. …learn how to share the message (v. 3b, 4) Come & See Go & Tell Stop & Share Five Gospel Words https://harvestbarrie.dreamhosters.com/5-gospel-words/ …assume the risks of doing so (v. 3c) Matthew 10:37-39 …have a heart for those outside of the gospel (v. 5) Evangelism is first and foremost about our hearts, not our methods. The how-to is important, but the lack of want-to is often the most obvious problem. Tony Merida, Love Your Church Acts 4:20 Acts 20:22-24 …communicate with grace and truth (v. 6) "Seasoned with salt" was used to refer to witty, amusing, clever, humorous speech. Their saltiness will prevent them from being ignored as irrelevant bores…Godliness is not to be equated with stodginess. Flat formulas or lifeless platitudes do not capture the gospel's excitement. It must be made palatable with a savory combination of charm and wit. David Garland.

The Master's Course of DiscipleshipLuke 14:25-33; 9:23, John 8:31-32, 13:34-35 For the bulletin in PDF form click here. For sermon slides - click here.David Garland resource - click here.Josh McDowell resource - click here.Charles Swindoll resource - click here.Introduction: Opportunity for the ChurchIf you hold to my teaching, you are really my disciples. (John 8:31) Disciples make Jesus' Truth, their truth.In the same way, any of you who does not give up everything he has cannot be my disciple. (Luke 14:33)• Disciples have a supreme love for Jesus.• Disciples disavow their autonomy to Jesus.• Disciples bear their cross.• Disciples pattern their lives after Christ. Disciples renounce earthly pleasures for Kingdom treasures.By this all men will know that you are my disciples if you love one another. (John 13:35) Disciples' love for others shows who they really love.Discipleship according to Jesus is costly,but worth it!Next Steps • I will tangibly share the love of Christ with someone this week. • I will start and end every day reading in one of the gospels this week. • I will take these truths and share them with a younger in-faith Christian.This Week's Growth GuideGod's Word is both central and critical to your spiritual growth. We invite you to utilize the Growth Guide during the week to further your application of the Truth from the message.•. Monday - Luke 14:25-35•. Tuesday - Luke 18:18-30•. Wednesday - Deuteronomy 6:1-12• Thursday - John 13:1-17•. Friday - Acts 4:32-37Home ChurchOur Home Churches meet weekly to facilitate quicker relational depth, study the same passage taught Sunday to help apply Scripture in the context of community, and pray with one another. Home Church helps our body seek God's best for one another. Home Church Questions • Read Luke 14:25-33; John 8:31-32; John 13:34-35• What was new or challenging from Sunday's message?• How have you seen yourself showing "determined resolve to live out the daily life in the full scope of Jesus' teaching in the past month?”• Share areas in your life you have recognized as potential strong earthly allegiances, challenging to entrust to God fully. • Has there been a time recently you have had difficulty receiving Christ's love for you?• What is one way you will tangibly show Christ's love to someone outside of your household this week? FinancesWeekly Budget 31,390Giving For 02/26 29,775Giving For 03/05 34,361YTD Budget 1,130,030YTD Giving. 1,176,071 OVER/(UNDER) 46,041 Get Connected in a Home Church - Fellowship's desire is for everyone to be relationally connected. The primary way we do this is in Home Churches – small groups that meet in living rooms to apply God's Word, pray, and to serve together. Go to fellowshipconway.org/home church for more information. New to Fellowship?We are so glad that you joined the Fellowship Family to worship this morning. If you are joining us for the first time or have been checking us out for a few weeks, we are excited you are here and would love to meet you. Please fill out the “Connect Card” and bring it to the Connection Center in the Atrium, we would love to say “hi” and give you a gift. Men's Muster Men, April 21-23 is the date for this year's Men's Muster, at Shepherd of the Ozarks. We encourage those in a Home Church to use Muster as an opportunity to deepen their community by taking the weekend together. Those in Home Church together will be placed in small groups to foster more depth in existing relationships and meet some new faces. Whether you are in a Home Church or not, Muster is a great place to meet others and connect at Fellowship. For pricing and registration go to fellowshipconway.org/register. Crucifixion Dinner | April 7 | 6:30 p.m.Mark your calendars to join us on Good Friday as we remember together what Christ did on the cross through the Crucifixion Dinner. Child care for ages 6 and under by texting Shanna at 501-336-0332. Grill Out and Silent AuctionFellowship Student and College Ministries would like to invite you and your entire family to our youth and college mission trip fundraiser, Wednesday, April 12, 5:30-8:00 p.m. Free dinner (grilled hamburgers and hotdogs), child care provided (birth thru pre-school by RSVP, text Shanna at 501-336-0332) games, and great opportunities to support our 70 youth and college missionaries this summer. Plan now to join us! Fellowship 101We invite you to join us Sunday, April 16, at 9:00 a.m. to hear more about Fellowship. This is a great opportunity to learn about our mission, values, and ministries. If you're new to Fellowship, join us in the conference room (first floor) to hear what God is doing and where He is taking us. You will meet some of our ministry leaders and ask questions. Register at fellowshipconway.org/register. Downline Preview You're invited to attend a live Downline Institute class session, with an opportunity to hear from Downline staff and alumni, as well as get your questions answered. Preview night - Monday, March 13, with Renaut van der Riet (Ephesians). Register at DownlineConway2023.eventbrite.com.

Jesus does not intend to drive a wedge into family loyalties, but a rupture may result from the choices that individuals make for or against God. Priorities need to be re-ordered." - David Garland

In the second installment of our “What is Liberalism?” series we discuss the relationship between liberalism and the institution of the police. If a core principle of liberalism is the equal application of the law, then some enforcement mechanism is necessary to ensure the stability of the social order. The problem is that in liberal democracies the police are asked to equally apply the law while maintaining an unequal social order. These two tasks create legitimacy crises for the state.  We discuss how the liberal political economy of the United States explains the exceptional brutality of the police, why it is so difficult to think of a world beyond the police, and how redistribution would ameliorate crime and social disorder.leftofphilosophy.com | @leftofphilReferences:Matias Dewey, Cornelia Woll, and Lucas Ronconi, “The Political Economy of Law Enforcement,” Maxpo Discussion Discussion no. 20/1 (2021): 1-28.Christopher Lewis and Adaner Usmani, “The Injustice of Under-Policing in America,” American Journal of Law and Equality 2 (2022): 85-106.David Garland, “Penal Controls and Social Controls: Toward a Theory of American Penal Exceptionalism,” Punishment & Society 22(3) (2021): 321-352.Geoffrey H. Hodgson, “What are Institutions?” Journal of Economic Issues 40(1) (2006): 1-25.Music:Vintage Memories by Schematist | schematist.bandcamp.com

Welcome to The Song Inside's second season, focusing on music and healing. Settle in with a cozy blanket and perhaps some tissues, as David Garland takes us through the remarkable journey of his life as a visual artist, musical creator, and radio host of Spinning On Air, a weekly music show on WNYC for 28 years. After his wife Anne received a terminal cancer diagnosis, David and his son Kenji created and played music together in the room directly below Anne's bedroom throughout the months leading up to her passing. In this episode, we talk about creating without presumption, trusting our curiosity, and exploring ambiguity. Find David HERE Songs: Garlands: Mortality 2 Garlands: Fortifications For Anne Read more at The Song Inside website Want to support TSI? Buy me a coffee! It literally fuels my music. Or RATE AND REVIEW, it's the nice thing to do :) Apple Spotify

Philippians 3:3-9; Mark 10:17-27As we come to the feast of forgiveness today, we examine ourselves and ask God to show us what we need to release and leave behind. We know that we repent of our sins. But what about our own self-sufficiency? Paul repented of his false self-righteousness. The rich young ruler did not. Will we? God loves us. Grace is here.Quotes:Louisa Fletcher wrote, “How I wish there were some wonderful place called the land of beginning again, where all our mistakes and all our heartaches and all our poor selfish griefs could be dropped like a shabby old coat at the door, never to be put on again.”David Garland:  we have all we need to live on, but nothing to live for.Tim Keller:  If you want God to be your Savior, you have to replace what you're already looking to as a Savior.Jim Elliott:  He is not a fool who gives up what he cannot keep to gain what he cannot gain.Find more at tallowood.orgTo discover more messages of hope go to tallowood.org/sermons/.Follow us on Instagram, X, and YouTube @tallowoodbc.Follow us on FaceBook @tallowoodbaptist

Jessica Moss has just released Galaxy Heart, a surprising collection of ten songs that form a companion to last year's Phosphenes. The Montréal-based composer, violinist, and vocalist recorded the material for both records (and more) during the peak of early pandemic lockdown, allowing her songcraft to take new forms, as well as welcoming collaborators into her solo music for the first time. Moss, of course, is a prolific collaborator, and we have been a fan of her work for over two decades, particularly her 15-year tenure with Silver Mt. Zion. In this episode, Moss dives into the making of her two recent solo albums, the highs and lows of pandemic touring, the return of Black Ox Orkestar, and her collaborations with Vic Chesnutt and Jem Cohen. TRACKLIST Jessica Moss - “Enduring Oceans” (Galaxy Heart, Constellation, 2022) JM - “Memorizing And Forgetting” (Phosphenes, CST, 2021) “UNDER” (Under Plastic Island, self-released, 2015) “Uncanny Body [Violin Study #1]” (Galaxy Heart, CST, 2022) “Uncanny Being [Violin Study #2] feat. Thierry Amar and Jim White” (Galaxy Heart, CST, 2022) Sibelius / (Gil Shaham / Philharmonia Orchestra / Giuseppe Sinopoli) - “Violin Concerto in D minor, Op47 - 1st movement: Allegro moderato” (Violon Concerto - Violinkonzertev, Deutsche Grammophon, 1993) Bulgarian Television and Radio Mixed Choir - Mihail Milkov - “Svyatii Bozhe” (Orthodox Chants, Балкантон, 1998) Black Ox Orkestar - “Golem” (Nisht Azoy = נישט אזױ, CST, 2006) BOO - “Mizvrakh-mi-maarav” (Everything Returns, CST, 2022)v KC Accidental / Broken Social Scene medley ZU - “The Dawning Moon of the Mind” (Jhator, House of Mythology, 2017) JM - “Fractals (Truth 1)” (Entanglement, CST, 2018) Excerpts of David Garland interviewing Silver Mt. Zion (Spinning on Air, WNYC, 2005) Thee Silver Mt. Zion Memorial Orchestra & Tra-la-la Band - “there's a river in the valley made of melting snow” (Live on Spinning on Air, WNYC, 2005) Silver Mt. Zion - “Hang On To Each Other” (Horses In The Sky, CST, 2005) Thee Silver Mt. Zion Memorial Orchestra feat. Ariel Engle - “Any Fucking Thing You Love” (Hang On To Each Other, CST, 2014) JM - “Entire Populations (Pt III)” (Pools of Light, CST, 2017) Vic Chesnutt - medley (North Star Deserter, CST, 2007) Fugazi - “The Argument” (The Argument, Discord, 2001) Sarah Davachi - “Matins” (Gave In Rest, Ba Da Bing!, 2018) Matana Roberts - “Jewels Of The Sky: Inscription” (Coin Coin Chapter Four: Memphis, CST, 2019) Silver Mt. Zion - “Horses in the Sky” (Live on Spinning on Air, WNYC, 2005) JM - “Opened Ending” (Corona Borealis Longplay Singles Series 2020-2021, CST, 2020) JM - “Opened Ending” (Galaxy Heart, CST, 2022) Carla Bozulich – “Evangelista I” (Evangelista, CST, 2006) PJ Harvey - “Hanging In The Wire” (Let England Shake, Vagrant, 2011 Eve Parker Finley - “Alone / Together” (Chrysalia, 2020) Carla Bozulich - “Prince of the World” (Evangelista, CST, 2006) Set Fire To Flames – “Barn Levitate” (Barn Levitate, self-released, 2020) JM - “Enduring Oceans” (Galaxy Heart, CST, 2022) JM - Distortion Harbour (Phosphenes, CST, 2021) —- Sound Propositions is written, recorded, mixed, and produced by Joseph Sannicandro. --- Support this podcast: https://anchor.fm/soundpropositions/support

DescriptionFor this bonus interview episode, I chatted with world-renowned theremin player Pamelia Stickney (formerly known as Pamelia Kurstin). She has performed and recorded with many artists including David Byrne, Yoko Ono, Béla Fleck and the Flecktones, David Garland, Seb Rochford, Otto Lechner and Simone Dinnerstein, and was instrumental in the final design of Robert Moog's Etherwave Pro Theremin, for which she was the primary test musician.I was also joined by composer, Sasha Rapoport, who has written several works for the theremin, performed by his good friend Pamelia Stickney. Among other things, he chatted and played a clip from his 3rd Sonata, march and minuet. Sasha's principal compositions include works for Jamie Sommerville (Waldberauscht, 2016) Pamelia Stickney (Sonata for Theremin and Piano no. 1, 2014 and no. 2, 2018) The Talisker Players (And Hast Thou Glossed the Jabberwock? 2011, and The Pilgrimage of Henry Pyne, 2009), The Canadian Children's Opera Company (Dragon in the Rocks, 2008), The Windermere Quartet (String Quartet no. 1, 2006 and no. 2, 2017), Valerie Tryon (Variations on a Theme of Chopin for Piano and Orchestra, 1999) and Judy Loman (Hymn to the Redeemer of the Nations, 1986). He is an associate professor, teaching stream, in composition and music theory at the University of Toronto. Read about the documentary film: Theremin: An Electronic OdysseyAbout Steven, HostSteven is a Canadian composer living in Toronto. He creates a range of works, with an emphasis on the short-form genre—his muse being to offer the listener both the darker and more satiric shades of human existence. If you're interested, please check out his website for more. Member of the Canadian League Of Composers.A Note To Music Students et al.All recordings and sheet music are available on my site. I encourage you to take a look and play through some. Give me a shout if you have any questions.Got a topic? Pop me off an email at: TCMMPodcast@Gmail.com Support the show

Join us as Pastor Kevin looks at just what it was that sustained Paul in the midst of so many trials and how his rootedness in his true identity holds the clue for us in our present age.Works Cited/Additional Resources You are Not Your Own, by Alan Noble The Second Letter to the Corinthians (PNTC), by Mark Seifrid 2 Corinthians: Power in Weakness, by R. Kent Hughes 2 Corinthians (NAC), by David Garland 

Join us as Pastor Kevin encourages believers with the truth of where our confidence lies, even when life doesn't go the way we had hoped.Scripture: 2 Corinthians 3:1-11Works Cited & Recommended Resources: 2 Corinthians (NAC), by David Garland. 2 Corinthians (NIVAC), by Scott Hafemann. 2 Corinthians, by R. Kent Hughes. Dynamics of Spiritual Life, by Richard F. Lovelace 

Pastor Kevin challenges us with the reality that all believers are “slaves to Christ” and called to a life of love, regardless of how we are treated…or mistreated.Works Cited & Recommended ResourcesThe Second Letter to the Corinthians, by Mark Seifrid. 2 Corinthians, by David Garland. On Being a Theologian of the Cross, by Gehard O. Forde. https://mbird.com/glossary/theology-of-the-cross/

4:00pm-Max Olson, TheAthletic.com4:15pm--N'Lyssa Smith, Baylor Senior All-American4:30pm-Mickey Spagnola, DallasCowboys.com4:45pm-Craig Smoak's "Off The Radar"5:05pm-Dr. David Garland, Former Baylor Interim President5:55pm-Paul Catalina's "Top 5"

The Search that Landed Mack Rhoades, Part 2: Former Baylor Interim President Dr. David Garland discusses his relationship with Mack Rhoades and the process of hiring him

The story of Christmas celebrates the fulfillment of God's promise and the incarnation of God in human flesh David Garland

In 2004, radio host David Garland played a 50-year-old tape of a folk singer named Connie Converse on the air. Those listening didn't know they might be hearing a ghost… In 1974, Connie Converse disappeared without a trace.

This is one of my favorite stories in the Gospel as we see how Jesus interacts with a law breaking sinner and a law keeping sinner. In this episode I'm drawing from commentaries by Kenneth Bailey, David Garland, and Joel Green.

Welcome to #WorkforceWednesday. The Chief Legal Officer (“CLO”) plays a key role in supporting employers as the workforce transitions back to the workplace.  This week we have a special edition for you. Lori Lorenzo, Research and Insights Director of Deloitte’s Chief Legal Officer Program at Deloitte Transactions and Business Analytics LLP, and David Garland, Chair of the Employment, Labor & Workforce Management Steering Committee at Epstein Becker Green, discuss the range of issues CLOs are tackling.  Visit our site for this week's Other Highlights and links: https://www.ebglaw.com/eltw172. Subscribe to #WorkforceWednesday - https://www.ebglaw.com/subscribe/. Visit http://www.EmploymentLawThisWeek.com. Deloitte does not provide legal services and will not provide any legal advice or address any questions of law. The EMPLOYMENT LAW THIS WEEK® and DIAGNOSING HEALTH CARE podcasts are presented by Epstein Becker & Green, P.C. All rights are reserved. This audio recording includes information about legal issues and legal developments.  Such materials are for informational purposes only and may not reflect the most current legal developments.  These informational materials are not intended, and should not be taken, as legal advice on any particular set of facts or circumstances, and these materials are not a substitute for the advice of competent counsel. The content reflects the personal views and opinions of the participants. No attorney-client relationship has been created by this audio recording. This audio recording may be considered attorney advertising in some jurisdictions under the applicable law and ethical rules. The determination of the need for legal services and the choice of a lawyer are extremely important decisions and should not be based solely upon advertisements or self-proclaimed expertise. No representation is made that the quality of the legal services to be performed is greater than the quality of legal services performed by other lawyers.

In this episode, Kevin shares how he was able to make 6 figures in just 12 MONTHS following his move to San Diego. Through fast action, investment and sacrifice - his journey can be yours too! Follow the tips Kevin drops in this episode to go further faster on your entrepreneurial journey. You can also take part in Kevin's FREE masterclass and learn how to make 6-figures in your business. 3 Black Boss Values Invest in yourself Pick one thing and FOCUS on it Take fast action and make your dream happen Sponsors Black Boss Club Black Boss Shop Shownotes **Click the timestamp to jump directly to that point in the episode. [1:29] How did Kevin get his entrepreneurial start?  In 2013, Kevin was working his day job and realized he didn't want to be in Corporate America anymore He was in a great job getting paid $65,0000 and working for a Fortune 500 company His career goal was to be the Chief Information Officer of a Fortune 500 company [3:21] Kevin realized this wasn't the path for him Kevin's mentors at the company were all overweight, weren't married and were traveling all the time He realized he couldn't see himself in that position Kevin then discovered entrepreneurial podcasts and started to change his mindset Entrepreneurs On Fire by John Lee Dumas Eventual Millionaire by Jamie Tardy podcast The Smart Passive Income Blog by Pat Flynn [6:03] Kevin made his mind up - Entrepreneurship is for him Founded Strive & Grind At the time it was a blog to help entrepreneurs strive and achieve greatness Kevin and his wife Devona created a clothing line and a lifestyle brand that thrived online but they weren't able to monetize it He also made an online gaming app called Ocean Impossible The business failed drastically The people he went into business with weren't the best partners Had a friend invest $10K but the business flopped Total of $20K in debt [8:48] Strive & Grind couldn't sell their inventory Strive & Grind flopped Kevin invested into a vast amount of inventory that wasn't selling [10:56] Online Course - Create Awesome Online Course Invested in a online course by David Garland $100 / month for 12 months Kevin created an online course business “From College to Career”  This business flopped [12:10] Move to San Diego Kevin was still working his day job in Massachusetts and realized he needed to make a change and move to San Diego, California So many entrepreneurs online that we're crushing it in business, were living in California Kevin reached out to his mentors as his company recently bought out a company in San Diego and pushed for the move The opportunity came and Kevin and Devona were able to move to San Diego Kevin remembers sobbing and crying because he felt the energy that his life was going to change once they moved [13:44] Touched down in California - Kevin's life changed forever  First day the moved, Kevin invested into a $2000 course called “B School” by Marie Forlio Kevin and Devona signed up for an event that featured like minded entrepreneurs [16:06] Black Boss Valuable Minute Kevin shares how you can become a member of the Black Boss Club AND also how you can save 10% off your first purchase at the Black Boss Store. [19:25] Invested into a $36,000 Mastermind Kevin and Devona did not have the money at the time They decided to go into credit card debt for the program Kevin knew that his life was going to change and felt like he had to do whatever it takes to make his dream a reality Their mastermind coach suggested that they create a branding agency for entrepreneurs In 7 days they rebranded Strive & Grind to be a branding agency Kevin and Devona studied everything they needed to know about branding Started to put their knowledge into practice Their first few clients came from that initial  mastermind as well as Cole Hadders mastermind [24:14] Kevin and Devona's California goal Their goal was to quit their day jobs and make 6-figures in 12 months They did just that By changing their environment and switching their mindset, Kevin and Devona reached their goal Main thing that allowed them to reach their goals was through FAST ACTION [27:17] Tips for entrepreneurs who want to get a FAST start Pick that one thing you want to do Make it simple Focus on one thing Follow One Course Until Successful Find a mentor Pick THREE people max you'd like to learn from Pick people who are in the position you'd like to be in Invest In Yourself People who pay, pay attention Consumer debt is bad debt but investing in yourself is POSITIVE You will grow once you invest in yourself Don't tell your friends and parents what you're up to They will put their fears, negative beliefs and limitations on you You will seem crazy to the average person Your vision and their vision are totally different Sacrifice You're going to have to sacrifice so much on this journey Don't go out, don't party - that takes away time, energy and investment from your business [37:29] The #1 Tip for Entrepreneurs who want to make 6-7 figures The ability to communicate - influence, persuasion and sales When you learn how to communicate correctly, you will never have to worry about being broke again The fastest way to attract and connect with people efficiently is understanding communication [39:31] Kevin's story can be your story Kevin didn't come from the best up-bringing He had to pay for college himself He wanted to be successful, make an impact and find a way to succeed Kevin used his day job to fund his dream All entrepreneurs want FREEDOM Freedom of choice Financial freedom Freedom to travel When you reach the top, it's important to remain humble and remember why you chose entrepreneurship Resources Kevin's FREE training - blackboss.co/masterclass

Hear now the word of Lord from 1 Corinthians 11:27-34, 27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 28 Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died. 31 But if we judged ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. 33 So then, my brothers, when you come together to eat, wait for one another— 34 if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment. About the other things I will give directions when I come 1 Corinthians 11:27-34, ESV This is the word of the Lord and it's given to us in love as we study this morning. As I begin this morning, I want to ask a question. What do you first think about when you think about the Lord's Supper? What's the first thing that comes into your mind? Maybe if you're honest you think to yourself, why exactly are we doing this? This is so different from all the rest of Christian worship, what is the Lord's Supper all about? Maybe you're thinking sort of theoretical questions, I wonder what's happening in the Lord's Supper? There are debates about whether the bread and wine in some sense become the physical body and blood of Jesus Christ or whether we're on the other side of the spectrum and view it as only just remembering him in a strict sense. Or maybe you're wondering whether, as we teach at this church, we have real spiritual fellowship, that's a feast by faith, on Christ in the Lord's Supper. Maybe as you think about the Lord's Supper, you're thinking primarily emotionally that this is something that you cherish and treasure and prized, and you can't think of anything right now except how much you miss being able to receive the bread and the cup and worship the Lord through the sacrament of the Lord's Supper. Do we ever, as we think about the Lord's Supper and especially at times when we've been taking the Lord's Supper week by week, do we ever reflect on the fact that the Lord's Supper is dangerous? It's dangerous, so there is a clear and present threat to our health our lives and even our eternal destiny every time we approach the Lord's Supper. This is probably the first time in my life there has been a serious sustained discussion about the danger of the Lord's Supper. Right now all we're talking about is how not to transmit coronavirus as we serve the elements, but Paul here talks about people getting sick and weak and some of them dying. Paul talks about the judgment and the condemnation that we incur. Paul talks about that when we come together it might be not for our good, but for our judgment. This is a dangerous thing we are doing when we approach the table of the Lord. Our big idea today is this; At the Lord's Supper, Christ gives us communion with himself and with his church. Because of this real fellowship, real participation in this communion that we have with Christ and with the church, there's a danger that arises. There's a danger that we need to be aware of and that we need to prepare for. So our three points this morning are; 1. Examine Yourselves Concerning Christ 2. Judge Yourselves in Discerning the Church 3. Practice Christ's Hospitality in the Church Examine Yourselves Concerning Christ Well let's start with the first warning that Paul gives, examine yourselves concerning Christ found in verses 27 through 28. Now last week we looked at verses 23 through 26, where Paul laid out the true tradition. He said, 23 For I received from the Lord what I also delivered to you, 1 Corinthians 11:23-26, ESV This tradition that was delivered to them is the tradition that Christ was delivered up for them. So, what Paul is teaching is that every time we receive the Lord's Supper, we both stand in that tradition and then we also deliver on that tradition to others, especially to our children. By proclaiming the Lord's death until he comes those, are the last words before the passage we're looking at today, as often as you eat this bread and drink this cup you proclaim the Lord's death until he comes. Now Paul gives us warnings in light of all of this that he's been teaching there are warnings and in verse 27 Paul warns us about eating unworthily. He says, 27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 1 Corinthians 11:27, ESV Well what does this mean, to eat in an unworthy manner? It doesn't mean that we have to be totally sinless, that we are worthy only when we can totally clean up our lives, totally get sin out of our lives, and then we are confident and able to approach the Lord's Table. That's not at all what Paul is talking about. Indeed, part of the very purpose for the Lord's Supper is to comfort those who are doubting, it is to strengthen those who are weak. It is only the unworthy who come, and they come looking for their worth, not in what they have been able to do to clean up their own lives, but as they look to Jesus Christ by faith. It's unworthy people, not worthy people, who approach the table. So, Paul isn't saying that only the worthy may come, he rather saying that he is not talking about unworthy people, but he is talking about eating in an unworthy manner, eating unworthily. David Garland puts it this way he says, “Although no one is worthy of the Lord's Supper, one can eat it worthily.” Worthily, in a worthy manner; what would that mean then? What does it mean to eat the Lord's Supper and drink the Lord's Supper in a worthy manner? Well that means that we are approaching the table not dependent on ourselves, not dependent on our own merit before Christ, but rather we come by right faith in Jesus Christ and in right relationship with other believers. Now Paul says that this is important. We'll talk more about what that means, but Paul says this is so important that if we don't get this right, we will be guilty concerning the body and the blood of the Lord. Now what does that mean? Well it doesn't mean that the bread physically becomes the literal physical body of Jesus or that the cup literally becomes the physical literal blood of Christ. This has to do not with that Christ as a sacrifice offered up, but with Christ's body and blood offered to us in the sacrament of the bread and the wine. This has to do with the aspect of the Lord's Supper as a sign and a seal of the body and blood of Christ. Probably the best way to illustrate this is to think of a wedding ring. So, you think about a wedding ring. The wedding ring is a symbol of a person's marriage and it also authenticates it, a seal that confirms the wedding. I have performed a wedding a couple of days ago and the bride and the groom both said to each other, “with this ring I thee wed.” By putting this ring on your finger, what I am doing here is authenticating and confirming my covenant vows in marriage to you. At the same time is important as a wedding ring is, it's not essential to being married. Some people in some cultures don't use a ring for marriage, it's not essential. We also can't overstate the importance of it. Yes, with this ring I thee wed, but if I take off my wedding ring you haven't just witnessed me dissolving or eliminating my marriage. If somehow, I were to lose my wedding ring and I had to get a new wedding ring, that wouldn't somehow invalidate or restart my wedding. In fact, this actually isn't the ring that Allison gave me on the day of our wedding. We had to get it resized so sorry if that's scandalizing, but the point here is that we can't overstate the significance of the actual ring. Even though we can't overstate the significance, we can't understate the significance of the ring as a sign and a seal of a covenant relationship in marriage to one another. Think about for example and imagine a businessman on a trip a traveling with co-workers a Christian businessman. They finished a day's work and the other co-workers say to this man, “Hey let's all take off our rings and go out and whatever happens here stays here.” Imagine if the Well if the Christian businessman does that, he's guilty concerning his marriage. Not because of the guilt of just taking off a ring, there's nothing inherently wrong about that, but because of what that ring is symbolizing. By taking off the ring he's trying to display himself as available and unmarried so that whatever happens stays there. Well this is where we can't overstate it, we also can't understate the importance of the sign and the seal of a covenant relationship. There are ways to abuse the sign and the seal so as to be guilty concerning our covenant relationship. The same thing is true with Christ. If we misuse and abuse the signs and the seals of the sacrament of Christ's body and blood in the Lord's Supper, then we've betrayed Christ like Judas betrayed Christ by eating the Lord's Supper and then heading off to turn against our Lord. That's what it would mean to eat and drink unworthily. In this first exhortation then, this first warning, Paul insists that we've got to consider the vertical aspect, the vertical element of the Lord's Supper, our relationship directly with Christ by the Holy Spirit. That is, we must eat and drink with a full appreciation, a full meditation, a full getting in our minds and in our hearts of Christ and him crucified. When we approach the table we are not doing it casually and carelessly, nor with an intention to go on sinning, but we are eating and thinking by repentance and faith in Christ and him crucified. So, in verse 28 Paul gives us an application for this since you've got to think about this vertical element. therefore verse 28, 28 Let a person examine himself, then, and so eat of the bread and drink of the cup. 1 Corinthians 11:28, ESV As we prepare for the Lord's Supper then, the first thing we must do is to examine ourselves in this regard. We must think am I really repenting of my sins or is there something I'm holding back and have no intention of turning over to Christ? Am I really looking to Christ by faith or is my mind a hundred miles from Jesus? As we approach the table, we've got to examine ourselves. There are two other points we should note in verse 28 about examining ourselves. When Paul says, “Let a person examine himself then and so eat of the bread and drink of the cup”, the first thing we should notice is that this is one proof against the Roman Catholic doctrine of transubstantiation. In the Roman Catholic theology when you come to the Eucharist, the Lord's Supper, what they are saying is that even though that tastes like bread, smells like bread, looks like bread, and the same thing with the wine, it tastes like, looks like, and smells like wine; in fact the substance of those things is not actually bread and not actually wine. They say you are eating and drinking something very different, you are eating the actual physical body of Christ and the actual physical literal blood of Christ. Yet here Paul says that when we eat and drink, we're really eating bread, not the body of Christ. We're eating bread, “let a person examine himself and so eat of the bread”, and we're really drinking of the wine, “and so drink of the cup.” Paul says here that what we get in the Lord's Supper, what we ingest, is real bread and real wine, even though it's more than that as we spiritually are communing with Christ by faith. The Scriptures tell us exactly what we're eating and drinking and it's bread and wine. The second thing to notice about this particular passage is that this verse explains the rationale, the reason, why we don't practice paedo-communion, offering our children the elements of the Lord's Supper, even though we do practice paedo-baptism, when we baptize our infants. The difference is about the preparation and the participation of the one receiving the sacrament there's a big difference between baptism and the Lord's Supper is that in baptism all the imagery in Scripture about baptism is of the one being baptized as a passive a reception, the receiving of baptism. So, baptism is described as being buried with Christ. I don't know how many funerals you've been to, but the corpses don't take an active role in their own burial. The Bible talks about being sprinkled or purified with clean water and that's something that happens to us. It is not something we do to ourselves. Also, the language in Scripture is of an outpouring of the Holy Spirit. We don't pour out the Holy Spirit, Christ pours out the Holy Spirit, whom he has ascended to receive from his Father, on the church. In the same way baptism is something we receive, not something we take for ourselves. In 1 Peter 3 where we read about baptism being like Noah and his family. Noah and his family weren't in control of the floods, they were trusting that the Lord would keep them safe as the Lord brought them, in the ark, through the flood. Even our Lord Jesus Christ himself was passive at his baptism as he went into the waters of baptism. The Father spoke from heaven, “this is my beloved Son in whom I am well pleased”, and the Holy Spirit descended like a dove. Yet we read of no action in the midst of the baptism that our Lord Jesus himself takes; he simply receives the baptism to fulfill all righteousness. Baptism is something that we passively receive and therefore it's fitting for our children to passively receive baptism in the same way. Just as the children of believers in the Old Testament were circumcised passively, baptism is a passive reception. However, the Lord's Supper, as Paul explains in this passage, is not passive, it's active. Now the language of institution of Jesus teaches us as much, he says “take this, eat this, drink this, all of you.” This is something that we actively participate in. Jesus didn't say open your mouth and I'll drop a piece of the bread in and open your mouth and I'll try to tip some of the wine, try not to miss. No this is something you take and eat actively for yourself. So, it's fitting that our preparation should be active. It requires active examination, and this is the reason our children, though they are baptized, are not permitted at first to receive the Lord's Supper. They can't do this self-examination; they're still learning what this would mean. They must wait until they are able to give a credible profession of their faith, by which they join all the rest of us who are professing our faith by proclaiming the Lord's death as a functional confession of our faith as we approach the Lord's Supper until he comes. Now in the meantime, as I talked about last week, that doesn't mean we're just sort of ignoring them and hope they figure it out. We're actively teaching them, leading them, and preaching to them in this. We're catechizing them, we're praying with and for them to help them to understand and to foster the faith that we hope is growing in their hearts by the grace of God. That's why our children do not partake of the Lord's Supper, because in fact it would be dangerous for them to do so until they can give a credible profession of their own faith. The first exhortation that Paul gives us is, “don't eat and drink unworthily” apart from true, active, living, saving faith. The application of this first exhortation is that we must examine ourselves before eating of the bread and drinking of the cup. So again, this first part of this passage has to do with our vertical relationship with Christ, the vertical aspect of the Lord's Supper and our communion fellowship and participation with him. Judge Yourselves in Discerning the Church Paul's second exhortation is turned to the next few verses now directs our attention to the horizontal aspect of the Lord's Supper, our relationship with one another, with the church. So the second point again is, judge yourselves in discerning the church. Look what Paul says in verse 29, 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 1 Corinthians 11:29, ESV Now what does it mean to discern the body? There's a lot of debate about this. Some say this means distinguishing the Lord's Supper as a holy meal as opposed to all of the common meals that we eat in life. There's a differentiation we have to make between these two kinds of meals. That could be the case, that's probably true to some degree, but it's a very generic interpretation that doesn't quite fit all the specific details of the words that Paul gives us here. Others then say that this is a requirement that we think about that vertical aspect, to meditate upon Christ's sacrificed body for us at the cross. That also could be, but if that's true why does Paul only mention the body of Christ and not his blood? Look back at verse 27, sort of the parallel to this idea of what it would mean to meditate on the on the vertical aspect. Notice here we not only have the bread and the cup, but we also have the body and the blood. When we're thinking about the vertical aspect, about Christ, we might be guilty concerning the body and the blood of the Lord. Or back in the 1 Corinthians 10:16 Paul wrote, 16 The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? 1 Corinthians 10:16, ESV When the Lord's Supper is a sign and a seal of our communion with Christ, that's a part of it. Paul mentions both the body and the blood of Christ together, we always have the whole, Christ's body and blood. So, probably what this means is we're not talking about the vertical aspect. We're talking about the horizontal aspect to the Lord's Supper, about looking at the body of Christ, that is the church of Christ. The parallel is in 1 Corinthians 10:17 when Paul shifts from talking about our participation in the blood and the body of Christ in the Lord's Supper, and then he talks about the horizontal aspect of the church. Notice what he says, 17 Because there is one bread, we who are many are one body, for we all partake of the one bread. 1 Corinthians 10:17, ESV Our unity in the body of Christ is given in terms of one body, not one blood. The unity is one body and therefore it's mostly symbolized in the bread. So when Paul here is talking about discerning the body, he's talking about eating and drinking, but talking about discerning of the body. Then this idea of body is our relationship to one another, as members one of another in the body of Christ. Remember it's only a few verses later that Paul is going to begin one of his famous passages on the various members of Christ as one body. So 1 Corinthians 12:12 12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 1 Corinthians 12:12, ESV We are one body composed of many members, the limbs and organs of Christ, under our head the Lord Jesus Christ. So, what Paul means here in chapter 11:29, that we must discern the body lest we eat and drink judgment on ourselves, is not just that we think about this theologically, sort of have this fixed in our minds. It also means that we have to think about and evaluate our horizontal relationships with one another, our actions and attitudes toward one another. That's the horizontal aspect of the Lord's Supper. So, Paul says here we're thinking about our relationships to others in the church. Well in verse 30 here's what he says, 30 That is why many of you are weak and ill, and some have died. 1 Corinthians 11:30, ESV He warns us, he says you have got to have this warning in your mind that many become weak and ill and some have died; this is not a minor issue, this is something that could literally kill you, this is a dangerous thing to do if you're mistreating fellow Christians as you approach the Lord's Supper. It's dangerous in this life and the next. Now what Paul says here is that there's a direct correlation between their sin at the Lord's Supper and their sufferings, and in some cases their deaths. Now while our previous generations may have been too quick to assign specific outcomes to specific sins or actions, well I'm receiving this in life because at that point in my history I did that, we are probably a bit too slow. We just say there's no connection whatsoever, things just happen and who knows why they happen. Maybe we give a naturalistic scientific reason for it. Well that's not so much the case, it probably is a little of both. The Scripture teaches us that some disasters come without any specific provoking cause. In the case of Job, they keep saying look at your sufferings surely there must be some sin in your life; we've got to find it. That wasn't the case. In John chapter 9 there was a man born blind and Jesus's disciples asked him so was it his sin or was it his parents' sin, and Jesus said it wasn't because of their sin but it was so that God might be glorified in this. So not all disasters are connected with a specific provoking cause, but the Scriptures nevertheless teach us that some are. So, when Jesus in in Luke 13 is asked to reflect upon a great disaster of his day, he turns it around on them he said, don't worry about what they may have done to incur this. When you see these disasters happening, here's the meaning for you; you need repent you or you will all likewise perish. It's akin to what Paul tells us to do here, he says we need to repent. He talks about this in verses 31 and 32 as the idea of judging ourselves so that we are not judged by a God. Judging ourselves to discover the sins in our lives and to bring those before the Lord and seek his mercy in repentance, so that God isn't the one judging us and exposing and bringing out our sins by which he condemns us. Paul says in verse 31 and 32, 31 But if we judged ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. 1 Corinthians 11:27-34, ESV We must judge ourselves by confessing and repenting of our sins so that we do not need to be judged and condemned along with the world. As we prepare for the Lord's Supper this means we need to be repenting of our sins in our vertical aspect against the Lord, but also that we need to be repenting of our horizontal sins against one another in the church. There are two ideas as we think about examining ourselves concerning Christ and discerning and judging ourselves in discernment of the church. Both these are really timeless principles these relate to every church, in every time period, as the church through all generations and all cultures have prepared themselves to receive the Lord's Supper. Practice Christ's Hospitality in the Church The last thing that Paul will say in verses 33 and 34 are not one of these two timeless principles, but a very specific application of these two timeless principles. It still applies to us living today but with a narrower focus that reflects the situation that was going on in Corinth. Let's come to our third point, that we must practice Christ's hospitality in the church. In verse 33 Paul is draws a conclusion he says, 33 So then, my brothers, when you come together to eat, wait for one another— 1 Corinthians 11:33, ESV His word “come together” it shows up again in the next verse as well, “when you come together”. This is the language that's used five times in this larger section on the Lord's Supper. It's the requirement, the basic necessity for the Lord's Supper. We can't celebrate the Lord's Supper when we are distributed each in his own home. That's why we haven't been celebrating the Lord's Supper virtually. We can't do it by household anymore. It is only right and fitting to celebrate the Lord's Supper when we come together as a church. Paul says when we come together wait for one another. Now this language of waiting could have an idea of time, just like what we mean I'm going to wait for you until you come here and it's a matter of checking my watch and seeing how long the time has passed as I wait for you to come. In the context of meals, this word for waiting often has another idea, the idea of hospitality. English actually has a pretty similar idea, we can talk about waiting for someone, but we can also talk about waiting on someone, like a server at a restaurant waiting on someone waiting at their table. I used to be a server and when I did that I had to wait on people, to show them hospitality and sometimes that meant waiting for them as they made up their mind. The emphasis was on the hospitality I was showing them. Now I don't necessarily think of a server in a restaurant, that's not probably quite exactly what Paul means here. I'm simply showing that the word wait has that hospitality connotation in our mind too. The word really is getting at the hospitality of Christ that we're called to show one another. The rich shouldn't be gorging themselves and getting drunk, while the poor have nothing to eat. What Paul says is if there's an issue of hunger, verse 34, “if anyone is hungry let him eat at home”. The coming together of the church for the Lord's Supper is not for filling our bellies. Rather he says, “so that when you'll come together”, there's that word again, “it will not be for judgment.” What we're doing here is dangerous, we want to make sure that when we come together it's not for judgment. Then Paul closes in saying, “about the other things I will give directions when I come.” This concludes Paul's section in 1 Corinthians on the Lord's Supper. Application So, as we close this teaching on the Lord's Supper, before moving on to the next issues of corporate worship and the church that Paul wants to address, there are three applications that we need to draw for our own lives. 1. Prepare yourself for communion with Christ. Again, normally this should be an ongoing process in our lives but now that we have to wait before we can receive the Lord's Supper again this is a time for deep preparation, for a spring cleaning. A time in our lives to really think through how we are preparing as we come together to receive the Lord's Supper when we are able to do it next. This is going to require all of us to do a little bit of introspection. Now for some of us introspective comes fairly easily. For others introspection is maybe a little bit harder. Some of us are perhaps too introspective so that we do a little more in our lives than navel-gazing, but for others this is a very hard thing to think about. If you are thinking what am I supposed to do as I prepare, et me give you a very simple process for self-examination that you can use as you prepare for worship. First, think through your week or think through this period of time we have had while we have been apart. It's not a week, it's been about two months or a little over that. So be thinking about this time and as you're thinking about everything that's gone on, examine your actions and your attitude. I'm talking about what you have done and why you have done those things. Sometimes you'll see you're sin really clearly, the yelling that you might have done in anger, some act of greed or lust or something along those lines. Sometimes your actions are very clear. but sometimes your heart may be a swirling cesspool of sin and yet you don't act on it. Well you need to repent of that as well. All of these swirling sins in your hearts, both actions and attitudes, think through these things. Number two, examine these things. Then number three you're not quite done yet. When you have passed your own self-examination, you need to ask God to examine you. We see this commanded in Psalm 139:24, the psalmist teaches us to pray this, 24 And see if there be any grievous way in me, and lead me in the way everlasting! Psalm 139:24, ESV Then also Psalm 19:14, Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer. Psalm 19:14 , ESV So think through the passing time since we've received the Lord's Supper. Examine your attitudes and your actions. Ask God to reveal any secret sins, whether you see them or whether God brings them to mind by illuminating his word in prayer. The fourth thing to do is to repent, to confess those sins to the Lord, to turn from them in sorrow and horror. Not just because they were bad and wrong and you need to sort of apologize begrudgingly, but because you're horrified of them and you want to come back to the Lord. Turn to the Lord in faith, repent from your sins, and turn to Christ. Remember that the Lord's Supper is not for worthy people, but for those who approach worthily by faith in Christ. There's no one way to do it. None of us are worthy or meritorious on our own, we can only come when we're pleading the blood of Jesus Christ shed for us. Then finally remember the love of God for you, displayed perfectly at the cross of Jesus. From eternity past God planned a rescue mission to send his son into the world to die in order that you might be saved. Then in the fullness of time Christ concealed and veiled his glory, he took to himself a true body and a reasonable human soul, he subjected himself under all the miseries of this life and under all the requirements of God's law, and even under the wrath and curse of God at the cross. This is what we are remembering when we do this in remembrance. Preparation then requires us to be in remembrance of Christ in advance. So, prepare yourself for communion with Christ. Not just for the vertical aspect, but also for the horizontal aspect. Prepare yourself for communion with the church, remember that we are many members of Christ's body members, Christ's limbs and organs under our head the Lord Jesus Christ. Preparation for the Lord's Supper requires us to think through our relationships, our actions, and our attitudes toward our fellow Christians. So, we've got to examine our life. We've got to ask God to reveal any secret sins of our actions and attitudes, and we have to judge ourselves by repenting to the Lord of these, and where necessary by reconciling with offended brothers and sisters in Christ as we ask for God's grace to grow in our fellowship with other believers. So number two, prepare yourself for communion with the church. 3. The Lord's Supper then is supposed to bring about results, a fruit in our lives. The third thing is we need to live a life transformed by the example of the Lord's Supper. Christ's death was an example to us. It was not only an example; it was far more than an example. When Christ gave up his life at the cross, he did for us what we could never have done for ourselves and what we still can never do for ourselves. It's not like he did it and we look at that example and say oh I can do that and now that we have the tutorial for how we can save ourselves. No, Christ's death was unrepeatable. Christ endured God's wrath and curse against us and He fulfilled all righteousness by humbling himself in obedience to death on a cross. This is the rescue mission. We're promised in the gospel that all who look to Jesus Christ by faith will be saved from their sins. We've got to start with the basic of the gospel right there, but the fruit of believing in the gospel is a life that's transformed by the gospel. We don't transform our lives in hopes that we might then be received and be saved by the gospel. It's not something that leads up to salvation, it's the fruit, the result of salvation. Christ's death then becomes the model, the example, that we're supposed to follow. We are to live sacrificially toward one another as we remember Christ's broken body and shed blood. Specifically, as we wait on one another and wait for one another, we are called to live hospitably toward one another. We are to provide for one another as we remember how Christ took us into his own family and provided for us entrance into his glorious kingdom when we were children of wrath, condemned as rebels of the Almighty God. The Lord's Supper is a time to reflect upon how to show Christ Jesus's love and hospitality and provision to others, especially to fellow believers. What burdens can we help one another carry? How can we encourage one another? Where can we build relationships with fellow members of Christ's body whom we maybe don't know as well as we'd like to? How can we serve one another practically? Where can we use our riches and our strength to benefit others in the way that Christ did by living, not selfishly, but for the sake and the benefits and the building up of other people? Brothers and sisters, as we approach the Lord's Supper, when we do it, we can't do it today we're still separated, but when we do approach the Lord's Supper we need to be prepared to come to the table. It is a dangerous thing in this life and the next. So, until we come again, let us be in preparation, examining ourselves in relationship to Christ. Judging ourselves in our discernment of the body and trying to grow in hospitality. Let's pray. Our Lord, we pray that you would give us grace to follow Jesus Christ in his footsteps and example. First to follow by faith, knowing that we have no hope except from what we received by faith in Christ. Secondly, we pray, Father, by the grace of your Holy Spirit, you would bring about the fruit of faith; holy obedience that is fitting for followers of Christ. So, we pray this looking to Jesus and asking that when we come together again, and that he would speed the day for that to happen, we would come together again to eat and drink of the bread and the cup and the feast by faith on the broken body and shed blood of Christ, that it would not be for judgment but it would be for our good. We pray this in Christ's name. Amen.

For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. 5 Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness. 6 Now these things took place as examples for us, that we might not desire evil as they did. 7 Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to play.” 8 We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. 9 We must not put Christ to the test, as some of them did and were destroyed by serpents, 10 nor grumble, as some of them did and were destroyed by the Destroyer. 11 Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. 12 Therefore let anyone who thinks that he stands take heed lest he fall. 13 No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. 1 Corinthians 10:1-13, ESV This is the word of the Lord and it is given to us in love this morning. We are going to be studying 1 Corinthians 10:10-13 this morning, even though we just read the first thirteen verses of 1 Corinthians chapter ten. Have you ever been in a conversation with someone where this person you are in a conversation with suddenly, and you couldn't quite tell why, began to tell you a story? As you are listening to this story, you are experiencing the lift and falls of listening to a story, but you are also experiencing other emotions that are running parallel to whatever the story is about. You are listening and experiencing intrigue, suspense, maybe a little anxiety that really doesn't have anything to do with the story itself. You are having all of these feelings because the question you cannot get out of your head is, “Why are you telling me this?” You are listening to this story and thinking maybe this person just wants to share an experience they had, but sometimes you probably know that people tell you these stories because they want to confront you about something. You see, when we tell stories for this purpose, to confront someone with sin, it's a way around some of their defenses. You draw them into the story, you get them to at least on the surface agree with you. It sort of side steps any defensiveness that might rise if you went to the task directly. As you may know, in 2 Samuel 12, there is a famous story where the prophet Nathan confronts the mighty King David himself about his sin. David had committed this great sin where he had fallen into adultery with a woman named Bathsheba and conspired to put her husband to death. David thinks that everything is going to be okay, no one knows about it. Then the prophet Nathan comes and tells David a story. David is drawn into this story, it's a story about a rich man who has all the wealth he could ever want. He is contrasted with a poor man who has one possession, an ewe lamb that he loves. This ewe lamb is like a daughter to this poor man and his family. In the story, this rich man, instead of providing from his own riches to provide for someone who has come into his midst, he steals the only prized possession of this poor man. David, who is a former shepherd himself, is outraged. He says this man deserves death. That's the point when Nathan stops and says you are the man. What can we do in that kind of a situation? You can't any longer dismiss the issue. You can't get defensive because in fact Nathan had put his finger on a real sin in David's life. This is perhaps what the Corinthians are worried about at this point. We have been hearing about these stories from the Old Testament. Paul has been reminding them about all of these stories about God's faithfulness to the Old Testament people of Israel. Nevertheless, in spite of the sin of the people of Israel, their desiring of evil, their idolatry, their sexual immorality, their putting God to the test, their grumbling; the Corinthians are hearing this and probably wondering why Paul is telling them these stories. They agree with them, they are familiar with them, we think that the Israelites were knuckle heads in those situations. Paul is about to have the other shoe drop. Paul is about to give them, and us, the principle of what he wants to teach them. The principle that he gives them is a principle about perseverance. How is it that any person who professes Christ will make it all the way to the finish line, into the kingdom of God? Paul has been saying in chapter nine that not everyone who professes faith in Christ will make it. Paul has been citing these stories to give us a principle about perseverance that is in fact a paradox. A paradox is something that seems to be absurd or self-contradictory, but the more that you dig into it you find that what seems to be absurd is true. So, Paul is going to give us a principle about perseverance that is paradoxical. Our big idea is this, Christ's power is made perfect in weakness. That's from another passage, 2 Corinthians 12:9. It applies to what Paul is teaching us here. That's a phrase that seems absurd and self-contradictory. Yet, as we will discover this paradox is true. We are going to see three points. 1. The Purpose of Scripture 2. The Paradox of Strength 3. The Paradox of Weakness The paradoxes are two sides of the same coin. The paradox of strength is that strength is not strength. The paradox of weakness is that weakness is not weakness. We will see this more as we get into them. The Purpose of Scripture Let's start with verse eleven. As Paul teaches us about the purpose of scripture, which will lead into his purpose for telling us these stories. 11 Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. 1 Corinthians 10:11, ESV Now, Paul is telling us in verse eleven, not only that there is something for us to learn but he's also telling us about how we are to learn what he wants us to learn from this passage. He's telling us that as we look at these Old Testament stories about Israel's faithlessness in the midst of God's ongoing faithfulness. He's saying what we should see about these stories is that there a close connection between those stories in the Old Testament and our life and experience and walk by faith now. You may not look at these two things and think that they are anything alike, but what Paul is telling us is that there is a closer connection between these two things than we might at first realize. The way that Paul gets at this is that he explains that this is a typology. The words here literally are, “Now these things happened typologically.” Back in verse six, the same verse for type is used, “Now these things took place as types” (it's translated as examples in the ESV). When Paul tells that, he talks about types and typology, he's talking about a specific technique for interpreting the Bible. We talked about this a few weeks ago but let's go over it again. Typology is when you recognize that there is an event that happens early on. This even that happens is what it is in itself at one level and you are recognizing it for what it is. These Old Testament stories are true history. God's people Israel were enslaved in Egypt. God did deliver them from slavery in Egypt by bringing miracles against Egypt. God did bring them through the Red Sea. God really fed them in the wilderness and gave them water to drink. Israel really did rebel against the Lord sinfully. Those things really happened. They are what they are. But there is a connection between those events and later events that on the surface there doesn't seem to be a connection. You look in the New Testament in the Gospel of Luke, we learn that Jesus' death on the cross, resurrection, and ascension are described as his exodus. We are being told that what happened in the Old Testament when God brought his people out of Egypt and what Jesus did at the cross and in his resurrection and by ascending into heaven, that these two things are connected. On the surface they don't look the same, but there is an organic connection between the earlier events and the later events. By organic connection I mean that they are made of the same stuff. The classic illustration of how typology works is to think of the connection between a little acorn and a giant oak tree. You look at an acorn and you look at a giant oak tree and you say that these two things have nothing in common. It's not like the acorn looks like the shape of the oak tree. What you know is that in the acorn there is all the stuff that is contained in that oak tree. The acorn grows into the oak tree. The DNA, everything that is contained is the instructions for what that oak tree will be is contained in that earlier form of a seed. The acorn is connected to the oak. In the same way, Paul is saying that these Old Testament stories happened and are true. At one level these were the earliest stories of God's people navigating through a sinful, hostile world. That was what it was. But more than this, as we read these stories, we can learn more than the Israelites did. As we look back on the Old Testament stories, we have an advantage that they don't. Namely we can see those stories in the light of Jesus Christ. I had a mentor who talked about reading the Old Testament as though you were going into a museum that has been in the dark. Imagine going to a museum in the dark with all of these wonderful exhibits and artifacts that you can kind of see what's there but not really discern what is interesting about them. Then when Jesus comes the light of the world, the lights come one. You see exactly what these things are. You see the purpose for what they are. In the light of Christ, we not only see those things for what they were at a very basic level, but we see the way in which these things pointed forward to Christ. They have something to teach us who are living in the light of Christ on this side of the coming of Jesus that the original Israelites could not learn. We are learning as we study these stories from the pilgrims, the pioneers, our forefathers in the faith. To walk in the same footsteps of faith that they walked in. Also, by standing on their shoulders to see farther. To understand deeper into the mysteries of God and his salvation that he has revealed to us through Jesus Christ. For those of us who live at the end of the ages, we are living in these last days now that Christ has already come, and we wait for him to return again. What Paul is saying is that we actually need the instruction of the Old Testament. It's not something we can look at and say, “well that was interesting but now we've moved on.” What Paul is saying is now is the only time we can fully glean what God always wanted his people to glean from the original stories of scripture contained for us in the Old Testament. Now, that's a true principle for all of the Old Testament. You could say that kind of thing that is contained in the thirty-nine books of the Old Testament. Yet Paul has a very specific piece of instruction that he wants us to glean from those stories. The specific thing that Paul wants us to take from these Old Testament stories he has been leading us in 1 Corinthians chapter ten, has to do with the issue of perseverance. If many of those who profess faith in Christ will never inherit the Kingdom of God because at one point or another they will fall away from Christ, how do any make it ever? It's a really important question for our day to day life. Paul says there are two aspects to this paradox. There's the paradox of strength and the paradox of weakness. Strength is not strength and weakness is not weakness. This is really two sides of the same coin. Let's look first at what Paul says we should be gleaning from these Old Testament passages about strength. The Paradox of Strength 12 Therefore let anyone who thinks that he stands take heed lest he fall. 1 Corinthians 10:12, ESV This makes sense at a basic level, you kind of understand what Paul is saying. Then you start thinking, what is Paul saying here? To understand what he is saying we have to understand what it means for someone to think that he stands and second of all we have to understand what Paul means by falling. The idea of thinking that he stands is fairly straight forward. These are people who believe that they are strong. They have confidence in their strength. Maybe their confidence arises when they look at their external situation. They realize they have membership in the visible church, they are attending corporate worship services, that's great. They participate in the sacraments of the church, baptism and the Lord's Supper, that's great. They do these activities in service to God and to others, that's great. Maybe they are confident because of those external means. Maybe they are confident because of internal issues. They know that they don't struggle with those sins, whatever might be on that particular list for that particular person. These people are careful to lead their lives in a moral way, at least as they see it as being moral. They feel strong and secure in their righteousness. What Paul says is that if that's the way you look at strength, if you think that you are strong in yourself. If you think that you have a claim, a standing of righteousness before God, then your strength is in fact weakness. When we put too much confidence in ourselves, our works, our righteousness, our strength; we begin to ignore the real dangers around us. The real dangers around us in the allure of the world. The real dangers around us in the temptations of Satan. Even the real dangers inside of us in the remaining corruption of our sin. Precisely the things that scripture has given to us to build us up and to preserve us in the truth, to safeguard the church as we read these stories, these are things that we stop looking at. We overlook them, we downplay them, and we discount them. If we think that we stand, we are liable to fall. What does fall mean though? This is a little more difficult to understand precisely what Paul means because there are two good options. Paul could simply mean to fall into sin. When believers are overconfident in our strength, we are the most vulnerable to fall into sin. If you are on the Harvest Bible reading plan, today the reading is from Matthew chapter twenty-six. Matthew 26:41 Jesus tells Peter to watch and pray that you may not enter into temptation. When you are watchful, you are sometimes able to see temptations coming and prepare for them. If you are not watchful, if you are sleepy and sluggish like Peter was on that night, you will be very vulnerable to fall into sin. Believers must be, of all people, most aware of our weaknesses. Not so that we can wallow in our weakness. You hear some people use weakness for a justification of sin, they say I'm weak and so I can't help if I sin in this that or the other way. That's not what we are talking about. We need to be aware of our weakness so that we are wary of our vulnerability to sin. We find these vulnerabilities and eliminate them from our lives. Here's the thing, if we don't do this for ourselves, God is very good in his kindness about using even our sin to teach us these lessons. When God allows true believers to fall into sin, he does this to instruct us not to be so confident in our strength. When believers fall into sin, we are chastised and disciplined. When we fall into sin, we understand in a new fresh experiential way how deep the hidden strength of the corruption of our heart goes. We are humbled from our pride and our arrogance. God does this not to condemn us, but to instruct us. He does it to raise us up to a more constant dependence for our support upon him. He wants to make us watchful. If we are not going to watch and pray to avoid this sin, then hopefully we will learn this next time we fall into sin. We need to learn that next time we need to be watchful to watch and pray so that we may not fall into temptation. We want to avoid this, to find the areas of our weakness and to avoid those weaknesses wherever we can. So, fall might simply mean to fall into sin. It might have a bigger sense. Not just to fall into a sin in a particular situation, but rather to fall away, to perish. In the Old Testament when people fell, they died. Paul just used fall in this sense a few verses in verse eight, 8 We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. 1 Corinthians 10:8, ESV In the Old Testament, it's largely just physical death. In the New Testament Paul uses this word elsewhere to talk about eternal condemnation, to be condemned to hell forever. In Romans 11:11, fall means that. In the immediate context, here in 1 Corinthians chapter ten, this is probably what Paul has in mind because this is what he has been talking about. In the end of chapter nine Paul says, 24 Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it… 27 But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified. 1 Corinthians 9:24, 27, ESV Then in 1 Corinthians 10:5, after talking about all the ways in which God was generous and faithful to his people to protect them and provide for them in the Exodus and the wilderness. Nevertheless, with the vast majority of them God was not pleased, and they fell dead in the wilderness. Again, Paul why are you telling us all of these stories? In the case of the Corinthians, they were committing idolatry by eating food sacrificed to idols. The did so because they thought they were strong, and this wouldn't harm them. One commentator, David Garland, gives a great illustration. You think about this thirsty hiker who thinks everything is going his way. He finds a cool mountain stream, reaches down to get some water from the perfectly crystal-clear water but he doesn't realize that there are parasites in there that can do a lot of damage to you. It looks clean and clear; it doesn't look like it would be a problem. But because you are brash and ignorant. Because you think you are strong, you aren't calculating if this will be a good thing to do because you don't think there will be a consequence. Your strength becomes your weakness. This is the paradox of strength. Strength is not strength. When we think we are strong, we are not strong. Strength in fact is weakness. It's a seemingly absurd statement, but Paul says it's true. “Let the one who thinks he stands, take heed lest he fall.” Of course, there is another side of this, the other side of the paradox. This brings us to our third point. The Paradox of Weakness Weakness is not weakness, but weakness is in fact strength. Look at what Paul writes in verse thirteen. 13 No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. 1 Corinthians 10:13, ESV What temptation is Paul talking about here? He's talking about this sin of meat sacrificed to idols. Why is that such a temptation? Were they hungry? It was more than that. In those days it was a really important thing to eat meat sacrificed to idols because that was the way that you participated in the values of that culture. That culture took a lot of pride in their gods. You can read stories in the book of Acts where people think that Artemis of the Ephesians was despised and there's a riot that breaks out. The people took their gods seriously, so if you were someone who disrespected the gods either a riot was going to break out, or at the very least you were going to face significant suffering and ostracization, maybe even violence or death. That was your lot. So, of course they were tempted to eat just a little meat. It's not like they were bowing down to these idols, what's the harm? They thought they were strong enough. Paul is saying no temptation has overtaken you that is not common to man. Or without the double negative, every temptation that has overtaken you is common to man. The temptation we face are serious and the consequences of falling into sin can be severe. Believers in every place in every age have faced these same temptations. The early Christians were ridiculed, persecuted, ostracized and killed because they refused to take part in idolatrous worship. They were called atheists because they didn't believe in the gods, plural. They were seen as unpatriotic and treated with suspicion. They were excluded from financial opportunities. Today around the world Christians are imprisoned, beaten, and executed for their faith. If you are not a subscriber to the Voice of the Martyrs, they tell you where you can pray for where Christians are facing the heaviest, fiercest persecution. Today, here in America. If we face some difficulties because we cut against the grain of our culture, and we do in a variety of ways. If tomorrow we face more difficulties because we cut against the grain of the culture, and almost certainly we will, Paul is encouraging us to put that suffering into perspective. It's common, it's been happening since the beginning. Look at the Old Testament, that's your connection with them back there. They suffered because they didn't worship and serve with the surrounding pagan cultures and they were worried about that. When they turned from trusting in the Lord their God, and instead just doing whatever their culture did to appease the culture, they fell into deep idolatry and sin. They were destroyed over it. Still, knowing that these temptations are common, doesn't completely address them. It's one thing to be reminded in 1 John 3:13, 13 Do not be surprised, brothers, that the world hates you. 1 John 3:13, ESV There's an encouraging memory verse you can put on a plaque in your house. It's one thing to be reminded of this, it's another thing to deal with it. In the moment, how do you face temptations knowing that saying no to temptation will bring you serious consequences from the world around you? So, Paul says, “no temptation has overtaken you that is not common to man.” Then here is his gospel assurance, God is faithful. We talked about history last week. As we think about history, part of it is remembering that people don't change. The people of the Old Testament are more similar to us than they are different. People don't change, so we can learn from their circumstances. The other part of learning from history is remembering that God doesn't change. God doesn't change. As we see God deal faithfully with his faithless people. This give us encouragement and boldness as we think about how to deal with the temptations that face us. God is faithful and this means that we do not have to depend on our strength, but on him. We are weak when we depend on our strength. We are strong when we confess freely that we are weak. We don't have anything, but Lord I'm looking to you to do what I cannot do for myself. This is what faith meant in the Old Testament and in the New Testament. The God we serve is unchangeable. Hebrews 13:8 says, 8 Jesus Christ is the same yesterday and today and forever. Hebrews 13:8, ESV You are truly strong when you depend on the unwavering strength of God. Which is based in the unchangeable love of the Father. It's grounded and accomplished by the power, merit and ongoing intercession of Jesus Christ. It's applied to you by the abiding ongoing work of the Holy Spirit. This is where Jesus assures Paul himself when Paul is struggling with his own suffering in 2 Corinthians 12:9, 9 But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. 2 Corinthians 12:9, ESV This is a lesson that Jesus knew personally. The power of God was most manifested when he was at his humanly speaking weakest. When he was hanging, bleeding, dying on the cross. In the eyes of the world that is utter weakness and foolishness. In the eyes of God that is the power unto salvation. Just as the power of God was made perfect in the human weakness of Christ, so the power of God is made perfect in you when you most freely acknowledge your weakness. You are strong when you are weak. Practically what this means is that God, in his faithfulness, will not let you be tempted beyond your ability. In the temptation, both in the Old Testament and New Testament, and even today he will also provide the way of escape so that you may be able to endure it. You can endure and resist temptation. Not because of you or your strength. Your strength is nothing, it's weakness, but because of the power of God in your weakness by faith. Application 1. Learn to fear and to follow the Lord Jesus Christ from the whole Bible. This was our big idea from last week. You may have been wondering what applications I should be taking from scripture. We have talked about the three ideas that people don't change, God doesn't change, and God's plan for salvation doesn't change. What Paul teaches us to do as he talks about interpreting the Old Testament typologically as an example for us, given for our instruction. Not that we have less than the Old Testament Israelites did, but more to learn because we see those events in the light of Christ. Here's what we need to look at. People don't change. Study the patterns of the corruption of sin in people's lives. Look at this, this is what Paul is teaching us from the specific examples he is naming. Look at where the sin starts. Follow and trace and connect the dots to see how sin progresses. Look as a warning to see how far sin can sometimes go if left uncheck. Identify the deceitfulness of sin in the lives of the people in the Old Testament. Why did these people give into sin? What did they believe is true that is not true? What justification and rationalizations do they use? Finally, pay attention to the weaknesses. We are so frail. Psalm 90:12 says, 12 So teach us to number our days that we may get a heart of wisdom. Psalm 90:12, ESV Wisdom begins with recognizing that you are feeble and that you will die. In light of your frailty you realize you need to look to the unchangeable, faithful God. Look to the fact that God doesn't change. Study his unchanging character. Learn to love his righteousness and holiness. Seek to grown in you awe of and reverence for him. See that his plan for the salvation of his people doesn't change. See how he cares for his people in the past. Recognize when and how he acts and identify how he works to build our faith. There is so much to study from the Old Testament. Gain everything you can in light of Christ. Learn to fear and to follow the Lord Jesus Christ from the whole Bible. 2. Beware of your strength. Where do you think you are strong? Where do you think where you've had success? In light of that strength and success, where have you stopped being so careful because of your arrogant confidence? Jesus says, “Watch and pray lest you enter into temptation. For the spirit is willing, but the flesh is weak.” Even as much as you want to obey God right now and even as much as you have some strength built up, recognize that you are weak. As willing as you are in the spirit, you are weak. Watch for temptations to come. Do not rely on your own strength. Pray that God will protect you by leading you not into temptation. It's dangerous to be in strength because the corruption of the sin inside of you is stronger than you realize. The cunning of Satan to deceive you is more subtle than you realize. The lure of the temptations of this world are more enticing than you realize. If you are depending on your strength you are putting your confidence in something that cannot sustain or support you. Will power alone will not bring you into the kingdom. This is the paradox of strength. Strength is not strength, strength is weakness. Repent from depending on your strength and your righteousness and your works and your power. Turn from these things and look to Jesus Christ alone. 3. Embrace Christ in weakness. Brothers and sisters, the gospel is better news than any of us could have dreamed up. If we created a system of religion in this world, it would surely award those who did the best in this life. Yet the gospel turns all of that on its head. God does not save the strong. It's not the healthy that the Great Physician, our Lord Jesus Christ, came to heal. It's the sick. God does not save the strong, the smartest, the best looking, the most moral, the most powerful of this world. God save the weak. God saves those who are dead in their sins and trespasses. Not just weakened, but actually dead. Utterly non-responsive to God. God saves the poor and the wretched, the weak and the wounded, the sick and the sore, those who are broken and bruised by the fall. As written in the hymn, “Come Ye Sinners”, “all the fitness”. All the fitness God requires of you is for you to feel your need of him. For you to recognize that you are weak. Do you recognize your weakness? Do you see and sense your sin and your guilt before him? Don't look to your strength. Look instead away from your strength to the strength and the goodness and the power of God in the person of Jesus Christ and in his work, birth, life, death on the cross, burial, resurrection, ascension. He is now at the right hand of God making intercession for you. That's your strength and your power. Come to him by faith as you turn from your sin. Pray with me. Father, we ask that you will give us grace to look to Jesus in faith. Father, we are so weak and wounded, sick and sore. Yet we can deceive ourselves into thinking that we stand even though we are flat on our backs having already fallen. Father, forgive us for our foolishness and our weakness and our self-deceived hardened hearts. We pray Father that you would soften our hearts, open our eyes, open our ears to respond to the gospel. That for all those who know and love Jesus, who turn to him in faith, repenting of our sins and sorrow, that you stand ready and able to forgive. Father we know that this is all for your glory and to your majesty and praise and power, to glorify Jesus in this life and the next, for eternity to come. So, we pray that you would speed the day when we will see all of this brought to completion as we live now, we upon whom the end of the ages has come. We pray that you would sustain us by your word and the power of the Spirit. In Jesus' name we pray. Amen.

Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord? 2 If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord. 3 This is my defense to those who would examine me. 4 Do we not have the right to eat and drink? 5 Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas? 6 Or is it only Barnabas and I who have no right to refrain from working for a living? 7 Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk? 8 Do I say these things on human authority? Does not the Law say the same? 9 For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned? 10 Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. 11 If we have sown spiritual things among you, is it too much if we reap material things from you? 12 If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. 13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? 14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel. 15 But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting. 16 For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel! 17 For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. 18 What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel. 1 Corinthians 1:1-18, ESV This is the word of the Lord that is given to us in love this morning for our consideration and hearing through faith. I hope as you've had Thanksgiving week, that in the midst of feasting and football and I'm informed that some people like to shop on this weekend. I hope that in the midst of everything that was happening you had a chance to reflect on what you are thankful for in life. When we think of things that we are thankful for, maybe you were caught on the spot at Thanksgiving dinner. You hadn't given it a whole lot of thought and the immediate things that pop to mind sometimes aren't the biggest things we are thankful for. I have a son who if you ask him what he is thankful for, or at every chance to pray, he prays to thank God for the noodles he has eaten either on that day or on another day. Invariably he thinks about the most recent noodles he's eaten and those are the things that he is most thankful for off the top of his head. Sometimes we too think about the most fleeting pleasures in life; I'm glad I'm happy, I'm glad that things are going well for me right now. Perhaps if you had time to reflect, maybe if you gave some thought about how truly blessed we are in this life. I hope that you came to the realization that what we should be thankful for are not these temporary, fleeting, noodle like things, these gifts in life. As good as noodles are, and I'm a big noodle person myself, I hope that we remember that our true joy is only found in what is lasting. What lasts beyond one meal, one day, or one week or even one lifetime into eternity. The more that we look at short term joys in the face, sometimes we can realize that short term joys can diminish and hinder what stands out and is offered in the gospel as our long-term joys. Some of the things that we are most immediately thankful for, if we give our lives to those things will cause us to hinder ourselves from receiving the fullness of joy that God wants to give us, not only in this life but in the life to come. This is, in fact, the principle that Paul wants us to see in 1 Corinthians 9:15-18. I'm not going to say too much, I want this passage to unfold and explain itself as we go. Paul is writing very tightly. This is one of those passages whereas we are following his twists and turns, we have to pay very close attention and slow down. I want to just start with the big idea and then we will work our way through this text in verses fifteen through eighteen. Our big idea today is this, It is better to be deprived of our rights than of Christ's rewards. The rights that we have, the things that we insist upon, this is my right, I know my rights. Those things, while they seem in the moment to be important, perhaps we are thankful that we have our rights. Paul sees those as short term, short lived, thin blessings for which perhaps we should be thankful for to some degree. If we insist upon those short-term rights, we are in danger of losing out on the long-term eternal reward that Jesus Christ offers to us. Let's get into what Paul is talking about as he lays this out. We are going to see three points this morning. 1. The Relinquishing of Our Rights 2. The Requirement to Preach the Gospel 3. The Rewards from Preaching Freely The Relinquishing of Our Rights This doesn't make a whole lot of sense to us about why we would want to relinquish our rights. However, Paul has something to say to us in verse fifteen. Now before we get into verse fifteen, I know that I read through the first fourteen verses of this chapter, but just a quick recap. Paul, in the first fourteen verses of this chapter, made an extensive and complicated argument where he was on the one hand trying to defend his rights as an apostle, but on the other hand he wasn't trying to make use of those rights. Which rights was he defending? In verses four and eleven through twelve he defended his right to be supported financially because of his work as an apostle. In verse five he defended his right to take along a believing wife as an apostle. Then in verse six he declared his right to refrain from working bi-vocationally, or at another trade to support his own needs rather than being supported financially from his work as an apostle. Those are the rights that he is talking about and he defends those rights on two levels. The first grounds he defends them on is that he is arguing from similar situations. He says look around at the world, you know this to be true. No solider, verse seven, serves at his own expense. No vineyard worker is denied some of the fruit. No one who tends the flock is denied from partaking of the milk. Then in verse thirteen, no temple worker is denied taking part in some of the sacrifices. Additionally, and more persuasively, Paul argued from scripture. In verses eight through ten he cited the law of Moses. That law about not muzzling an ox. He says that the law is not for oxen to read, but for us to read. This is for us to read so that we recognize that God cares about taking care of people. Also, in verse fourteen, Paul alluded to the words of the Lord Jesus, who insisted that the laborer is worth his wages. Now in verse fifteen Paul wants to make sure we don't in the least misunderstand his motives for saying all of this. So, he refers to the past, the present and to the future. To absolutely deny any desire for him to make use of these rights that he has just been defending in this passage. First Paul talks about the past, what he has done up to this point. In verse fifteen he says, 15 But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting. 1 Corinthians 1:15, ESV Paul, as we remember worked with his hands while he was in Corinth. In Acts 18:3 he made tents and sold those tents to support his own basic needs. As Paul mentioned earlier at the end of verse twelve, he said that he didn't make use of his right but rather he endured anything rather than put an obstacle in the way of Jesus Christ. Paul perceived that preaching in exchange for payment while he was in Corinth would put up a barrier that would hinder the advance of the gospel. Perhaps we get a sense of what Paul was concerned about in the next letter to the Corinthians. In 2 Corinthians 2:17 where Paul wrote, 17 For we are not, like so many, peddlers of God's word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. 2 Corinthians 2:17, ESV He says I'm not doing this because I just want to sell you something. I'm doing this because I have a commission from God himself to speak in Christ before you. Because of this, while he was in Corinth, he willing relinquished his rights. Paul then goes on in verse fifteen that even now, in the present he's still not trying to make use of these rights, “nor am I writing these things to secure any such provision.” I mentioned this last week, but maybe you've seen this happen, but the person who feels that he needs a raise at his job, he takes some time and realizes he may only have one shot to plead his case before his boss. So, he writes down all the arguments, thinks about all the things he's contributed to the company. He rehearses it in front of his wife and preparing all of this so that when he goes in before his boss, he hopefully gets the raise. Paul is saying, that's not why I made this argument. It's not because I want something now. I still don't want a raise in the work that I'm doing. Then Paul goes on, and this is the most intriguing, at the end of verse fifteen Paul says, not only in the past, not only right now, but not ever in the future will I ever want to make use of these rights. Paul says that I would rather die, that is so strong, than have anyone deprive me of my ground for boasting. This is strong, but it's actually stronger in the original Greek. What our English translations smooths over is that Paul starts one sentence, breaks it off and then actually starts another sentence. He's saying I would rather die than! No one will deprive me of my ground for boasting! They are two different sentences; they don't fit together grammatically. You can see Paul just sort of dictating this, then he stops himself in saying I can't say that. So, he goes on and says no one will deprive me of my ground for boasting. Why is he so adamant about this? Why is this so important to him? Paul isn't only evaluating what he might gain. Of course, there's something to gain. He could ask and the Corinthians would probably support him financially. He's not only looking at what he might gain from these rights. He's also evaluating what he might lose. Specifically, he's evaluating that he might lose his ground for boasting. We might look at that and say, Paul Christians don't boast. Paul has actually said the same think earlier in the same letter. Look at 1 Corinthians 1:28-31 where Paul already talked about boasting, or your translation may say glorying. 28 God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, 29 so that no human being might boast in the presence of God. 30 And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, 31 so that, as it is written, “Let the one who boasts, boast in the Lord.” 1 Corinthians 1:28-31, ESV If you are boasting in your strengths, in your wisdom, in yourself, that's the boasting that God entirely excludes in his presence. Then Paul goes on to talk about a good boasting. What Paul is saying here is that there is certainly a bad boasting, but there is a good kind of boasting. There's a kind of boasting that God delights in. Paul isn't directly quoting this passage, but he is alluding to it, it's from Jeremiah 9:23-24. 23 Thus says the LORD: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, 24 but let him who boasts boast in this, that he understands and knows me, that I am the LORD who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the LORD.” Jeremiah 9:23-24, ESV The Lord delights not when we stand up in front of him and puff our chests up and say aren't, I amazing Lord? Rather the Lord delights in what we have been doing this morning; with worshiping him and boasting in his wisdom, power strength and might. Our boast is not in us, it's not in the ministries that we perform. Our boasting is that while we were weak and sinful, while we were dead in our sins and trespasses that God loved us so much that the creator of heaven and earth, who could send us righteously to hell for all eternity, because we deserve it. Instead he sent his only son into this world to suffer hell on the cross for us. That's something to boast in. Not in us, but in the wisdom and the power and the strength of God revealed in the Lord Jesus Christ and him crucified. Paul, in some way and he doesn't clarify it yet, we need to keep studying this passage, Paul insists that somehow, he would lose his ground for boasting in this if he took financial support. He's adamant that he doesn't want to relinquish this right because he would lose this ground for boasting. But what would he lose? It doesn't totally make sense. What does he mean by losing his ground for boasting? The Requirement to Preach the Gospel 16 For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel! 17 For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. 1 Corinthians 1:16-17, ESV Paul is saying just because he preaches, there's nothing in that that gives him ground for boasting. Why is that? He goes on to explain a little bit more. What Paul means by “For necessity is laid upon me.” is something a little bit more than we mean when we say we feel this internal compulsion. He means that, but he means more than that. Think about the story of Paul. He wasn't just an ordinary guy who went to seminary and trained and then was called by a church to pastor a church. When Paul was called into the ministry do you remember what he was on his way to do? He was on the road to Damascus to persecute and murder more Christians. He wanted to arrest them to cast them into prison, and hopefully eventually according to his plans, they would be stoned to death. Instead what happened? He wasn't the arrestor, he was the one who was arrested by the one who was murdered by his people, by the Lord Jesus Christ who appeared to him and said, “Saul, Saul why are you persecuting me?” The Lord Jesus appeared to him, called him, stopped him from what he was doing and sent him as a directly commissioned apostle of the Lord Jesus Christ. Other normal ministers and pastors don't have that story. Paul is unique in this. Because he was commissioned directly by the crucified, resurrected, glorified Jesus Christ, he's saying I don't have a choice about this. This isn't me choosing a career path. I didn't take a personality test and get on a certain direction in life. Jesus called me to this, and I don't have a choice. I am the bondservant of Christ; necessity is laid upon me. At the beginning of this chapter Paul said, “Am I not free?” Now Paul is saying, as David Garland points out in his commentary, there is a sense in which Paul is not free. He is not free to not preach the gospel. Certainly, he might be free to eat meat, take a believing wife, these sorts of things. He is free in that sense, but he is not free not to preach the gospel. He is the slave of Christ who must do his master's bidding. He says more than this, he says, “For necessity is laid upon me. Woe to me if I do not preach the gospel!” Okay, necessity is laid upon me, but what if I don't, you might hear him ask. It's not even worth considering. Woe to me if I do not preach the gospel. Slaves were not permitted to refuse the command of their master. As one commentator points out, you might think about the parable of the talents from Matthew 25 when each of these slaves are given a talent, a weight of a precious metal or jewel. They were supposed to use and invest until the master returned. Two of them did that. One had five talents and invested it and gained five talents more. One had three talents and invested that and gained three talents more. The other one was given one talent and that person did nothing with it. It wasn't just that the master was not pleased, the master cursed him. At the end of it he said, “Cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.” This is how Paul understands his own position. If he disobeys the direct call, he has received from Christ he will be putting his soul in eternal danger. Woe to him if he does not preach the gospel. It's not like he could earn something by it. But if her refuses directly what the master commands him to do, what hope does he stand? Well if this is true, if necessity is laid upon him, woe to him if he doesn't preach the gospel, how could he boast about preaching? What is there to boast about? Paul goes on in verse seventeen to tell us a little bit more about what he means. Paul draws a distinction between willingly of his own will and preaching unwillingly. 17 For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. 1 Corinthians 1:17, ESV Now, we are going to need to figure out what that reward is. That's the critical issue in this passage. We need to look first at what Paul says in the second half of verse seventeen. Again, verse sixteen he is under necessity and would put his soul in jeopardy, but now in verse seventeen he tells us something else. Even if he doesn't want to do this, it doesn't matter at all. He has a stewardship. Paul as talked about himself as a steward in 1 Corinthians 4:1 This is how one should regard us, as servants of Christ and stewards of the mysteries of God. 1 Corinthians 4:1, ESV That word for servant, that is an idea of an under-rower. Someone who is in the lower gallies of a slave ship and you have one job, just keep rowing. That's all you can do; you have one call and you cannot do anything else. Woe to you if you don't row. The next thing that Paul says is that ministers are stewards of the mysteries of God. In those days they had slave who weren't just under-rowers, Paul says in terms of his ability to add input into what he was doing, he has the lowest level as a servant of Christ, but, he's also a steward. That is as an apostle he has some kind of managerial authority in the household. A steward was someone who had the keys to unlock the storehouses of provisions for the household. The steward was the one who could open the food and supplies and feed and provide for the household. If you were the steward you have a great responsibility not to just do your job, but also to make sure everyone else in the household could do their jobs. He's saying as a minister, as an apostle of the Lord Jesus Christ, I've been given the keys to the kingdom to open up the treasuries of the household of the kingdom of heaven, which are contained for us in the gospel of Jesus Christ and written down for us in God's very word. When I stand and preach in front of you, I have the stewardship. I must dispense to you the mysteries of God, written down in the word of God, which bears witness to the gospel of Jesus Christ our Lord. Even if I don't want this, I have this stewardship Paul says. This is why Paul can't boast about this. He was directly arrested and sent to a new commission by the Lord Jesus Christ. Woe to him if he doesn't do it. Even if he still doesn't want to do it, too bad. He has a stewardship that he is commanded to do. Paul said in verse seventeen, if he does this willingly there's a reward. What then is that reward? Paul seems to know that we are dying to learn what this reward is. The Rewards from Preaching Freely 18 What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel. 1 Corinthians 1:1-18, ESV Cut to the chase Paul, you've been leading us around in circles, let us know what you mean by this reward. Then he tells us something cryptic. This is the reward that in my preaching I may present the gospel free of reward so as not to make full use of my right in the gospel. What does this mean? How is this a reward not to be rewarded. How does this make sense? Notice here that when Paul is talking about his reward, he states that the reward from preaching is not something different from the preaching of the gospel. Rather it's something he gains directly by preaching. It's not that he's preaching to get something else, it's very different. The reward of preaching is the reward of preaching. The reward is what is called an intrinsic reward instead of an extrinsic reward. Have you heard of this distinction? If you help your sick grandmother while she is sick in bed, you probably feel good about it and that's an intrinsic reward. On the other hand, if your grandmother offered to pay you to visit and talk to her regularly, you wouldn't feel good about that. The word is icky, you would feel icky if your grandmother had to bribe you to visit and talk to her. That's an extrinsic reward. It's some reward that is added to the thing itself. Paul is saying I wouldn't feel good about this. There's an intrinsic reward, the reward I have is the preaching, not that by the preaching I get something else. The second observation that Paul is saying is if we see that preaching is the reward in itself, we have to ask why. We see that Paul's driving motivation is to do whatever it takes to see people come to believe the gospel. We will look at this more next week, but look at where Paul is going in verse nineteen, 19 For though I am free from all, I have made myself a servant to all, that I might win more of them. 1 Corinthians 9:19, ESV Then he goes on about how he tried to reach the Jews, and those under the law, and those outside of the law, and to reach the weak; how he tried to reach all these people with the gospel of Jesus Christ. Paul's reward is the joy of seeing sinners saved and transformed by the gospel. His reward is the joy of seeing Jesus Christ glorified by more worshippers coming into the kingdom. Beyond that, and this is really what Paul probably means by the reward of serving willingly and of laying down his rights willingly, is that Paul recognizes that preaching at a financial sacrifice both models and reinforces the nature of the gospel itself. Think about this, who else sacrificed financially for the good of other people? It's the Lord Jesus Christ. Paul makes this very clear in 2 Corinthians 8:9, 9 For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich. 2 Corinthians 8:9, ESV When Paul takes a financial hit by relinquishing his rights to be supported by the gospel, he is showing those around him a picture of what Jesus Christ did. Now it isn't that Paul thinks that if I follow Jesus' example well enough, I can save myself, that's not what he means. He can't earn a thing. It's not possible to obey well enough. Nothing you could do could get you out of the hole of your sin. Your sin is so infinite and great before an infinitely holy God there is nothing you could do to get your way out of it. Instead Paul, who preaches the free forgiveness of what Jesus Christ uniquely did for us on our behalf that we couldn't do for ourselves and the gospel. Paul recognizes that to follow in the example of Jesus is not an attempt to earn something. It is not that we are saved by this, but that we are saved for this. These are the good works that God prepared beforehand that we should walk in them. We are saved by grave through faith alone, it's not by what we do but it's the gift of God through faith which God gives us as a gift. Then God has prepared these good works, the purpose for which we have been saved is to begin to resemble and look like Jesus by living self-sacrificially in love to see the gospel advance to others. This is why Paul's reward is in preaching freely. His reward is in the fact that he is boasting, glorying and experiencing joy by sacrificing himself for Christ in the way that Christ sacrificed himself for Paul. He's gaining here an opportunity to boast that this isn't about how important he is and how much salary he can command. This is about the good gospel of Jesus Christ. He has a chance to live that out in front of other people. Application What might we do with this? 1. Boast in the Lord Jesus Christ. Paul says he would rather die than to give up his ground for boasting. His ability to celebrate and rejoice in this great gift that God has given to him in calling him to be a preacher of the gospel. Remember that there is a good kind of boasting in which God delights. It's not about us, or our ministry, or our influence, but it's to boast exclusively in the wisdom and the power of God. Which was demonstrated in a way that doesn't make sense to our human minds, but demonstrated most fully in the bleeding and dying of the Lord Jesus Christ crucified. That's where you see the wisdom of God, that's the power of God. Not Jesus making a big deal of himself while in his earthly life and ministry, but Jesus' humbling himself in obedience to his father all the way to the cross. Why do you boast? What do you get excited about? What do you glory in? Is it because of your wisdom, might, riches, power, intelligence? Or do you boast because you know and understand the Lord. Understand what that means, it's easy to say that. Do you recognize how fall short you fall in practicing justice and righteousness? Do you boast in the goodness of those things in God alone, as revealed in Christ? Do you unreservedly boast about how you need to repent of your injustice, unrighteousness and you need to look to God alone for your salvation? Do you boast in your prayer praising the Lord for the fact that he has had mercy on you to make you conformed to the image of Christ? Do you boast not because you are good, but God through his mercy in Christ has rescued you from the pit and danger of hell because of your sin, but has instead counted you as a son or daughter of the most high God? Is that what you hope in? Boast in the Lord Jesus Christ. Boast in the staggering reality that the Son of God did not cling to his status as God but emptied himself so that you, by his poverty, might become rich. Boast in the fact that you could never have saved yourself, but that he has given you salvation freely by faith. Boast in the faith that God has saved you in his mercy and love even when you didn't want to follow Jesus. Boast in the sovereign free grace of the Lord Jesus Christ, not in you. Repent from you, repent from your rights, repent from these immediate short term things that on the surface seem good, but keep you from recognizing that you are a sinner in the sight of God and justly deserving his displeasure, but that God has provided Jesus Christ, the son of God and saver of sinners for you to be received by faith. 2. Live as willing bondservant of the Lord Jesus Christ. Now Paul here had a unique, unrepeatable commission. There is no other person who was called as an apostle like Paul was. Even the other apostles were called by Jesus, but not in the glorified, post-crucifixion, post- resurrection, post-ascension Jesus. That was something unique for Paul. Yet all of us share the status that Paul has as bondservants of Christ. Look back at 1 Corinthians 7:22, 22 For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise, he who was free when called is a bondservant of Christ. 1 Corinthians 7:22, ESV Where you called to Christ? Then you are his bondservant, his slave. All of us, while not being commanded to be an apostle like Paul was, all of us are commanded to be ready to make a defense of the hope that is in us according to 1 Peter 3:15. The question isn't whether we should be a witness to the Lord Jesus Christ, but how we do it. Do we do this willingly or unwillingly. If you do it unwillingly, that doesn't change in the least bit the obligation before God. It doesn't matter if you don't want to do it. As a parent, you see this all the time. Your children don't necessarily want to do what you asked them to do. That doesn't necessarily change the fact that they are going to do it. In my own heart, when I'm like a child and say, I don't want to do that, it doesn't change the requirement that God has laid upon me in his word by his Spirit to live according to the call that he has placed upon me. If you do it unwillingly it doesn't change a thing, but if you do it willingly there is hope for joy and the reward that God promises to give you. If you serve in order to merely discharge a duty, I've got to do this, it is a necessity laid upon me. Understand that you have forfeited your reward in the sense that you have forfeited your joy. The joy that you have is in serving Christ willingly in joy. But the thing that keeps us from serving Christ with joy is that we all have idolatries. We love, we desire, we worship, specifically our rights over Christ. We want what we think we deserve over what Christ promises to give by grace. Let me make a very specific application, brass tacks type of thing. Harvest has many areas in which we need more people to serve. We need more people volunteering for the nursery, more people who are able to step up for children's Sunday school, our college ministry, our international ministry, mercy ministries. We need people to serve in these areas. Some of you already serve in these areas, I'm not talking about you. Some of you are in all of these areas. Instead, I want to ask those of you who might not have found a place to serve yet, to think about what Paul has laid out here. I'm not going to stand here and guilt trip you, don't you know that you need to do this? That's not what Paul does here. Paul presents not law obligation; he puts gospel in front of us. Ask yourself, could you say with the same conviction of Paul that if you had ripped away from you your freedom, willingness and ability to serve the Lord Jesus Christ that you would rather die? You would rather just pack it up and move onto eternity if you couldn't serve Christ now? Is that everything to you? If not, the issue isn't about guilt. The question is how much joy are forfeiting? How much joy are you walking away from because you don't serve Jesus in the way that you are called to. Think about what Paul has laid out about the reward he hopes for and lives for. 3. Pursue Christ's rewards with all your heart, soul, mind, and strength. We shouldn't shy away from this teaching about reward. This teaching is here in the Bible and we should give ourselves to the pursuit of rewards. We should long for these rewards. We should chase after them, do everything we can, stop at nothing to gain these rewards. Understand that we are not talking about earning something. A lot of time in this world when we think rewards, we think about something we earn. If I did a good job at my job this year, then I may have earned a reward in the form of a bonus check. That maybe the way that you are thinking as you go back to finish out the year strong as your boss is figuring out how much bonus to give to employees. We are not talking about that, this isn't merit. You aren't trying to prop yourself up in the sight of God, that's boasting in you and not in the Lord. Everything we have we gain by the grace and kindness of God. Yet the scriptures command us to seek Christ's rewards. These rewards are intrinsic. The reward is in the service itself. These rewards are also spiritual. They are intrinsic. It's not that we are seeking to gain something else by serving Christ. Rather the reward is Christ. When we say that you should pursue rewards, what we are saying is that you should pursue Christ. Here's the best illustration I can give to you. Think of the reward of a good marriage. If you do a good job at your marriage, is your greatest hope that your spouse will whip out the checkbook and write you a bonus check for what a great job you have done? That's what you call icky, that's not the kind of reward you want from a good marriage? What's the best reward of a good marriage? The greatest reward you can have in a good marriage is to become the eighty-year-old couple who wants nothing more than to stare into each other's eyes. That's the reward. The reward we are promised is Christ. This is like the rewards that we have in him. The goal isn't to seek how much stuff you can gain from Christ. There was a Babylon Bee article, that's a satire Christian website, this week about the woman who taught three-year-old class for fifty years is now a total baller in heaven. She now has all of this money, riches and wealth. If that's the reason you are teaching the three-year-old class for fifty years, to gain stuff in heaven, you are missing the point. The point is not to gain something other than Christ; the point is that as you serve Christ you gain Christ. Now when we get to heaven it's not that any of us are going to be unhappy. There was an 18th century American theologian, Jonathan Edwards, and he described it in the best explanation that I have heard, he said when we talk about varying degrees of rewards, rewards that we gain, rewards that we don't gain that we forfeit in this life. It's sort of different sizes of vessels or containers. In heaven, all of us who have trusted in Christ will be cast into an ocean of love. You will be filled with the love of God. But what you are doing here in this life is to seek by the grace of God to be fit. To be stretched out, expanded in your capacity to be filled eternally with the love of God in Christ. You will have more or less capacity in heaven. Do you want this reward? I should say, do you want intimacy with Christ? Do you want the love of God for you in Christ? Do you want more of it? Do you want more than anything else to gaze into the eyes of Jesus, bodily form? The glory of God in the face of Christ forever and ever? It's in comparison to this that Paul says, what are my rights in comparison with that? Why would I ever insist upon some small, dime a dozen, noodle level rights when Christ is offered? Why would you make that choice? It's better to be deprived of our rights than of Christ's reward. Pray that God would increase your love and desire for his rewards so that from the depths of your soul you willingly relinquish your craving to cling to your rights here on earth. Pray with me. Father, we ask that you would help us to love and serve Christ. That there would be nothing in this life or the next as intimacy with Christ. Father, that is the reward that we want, long for and seek more of. Father we pray that you would by the power of your Spirit, who applies to us the accomplished work of Jesus Christ, make us increasingly fit for the glory and goodness and love that we will be bathed in forever in eternity. We pray this in Christ's name. Amen.

David Garland: Entrepreneurship Education for Young Entrepreneurs | Steve Hargadon | Feb 16 2010 by Steve Hargadon

a cura di Alessandro Achilli. Musiche di The Who, Willem Breuker, Kevin Coyne & Dagmar Krause, The Worlds of Love, Van Dyke Parks, Human Feel, Alexander Hawkins, Univers Zero (seconda parte)

a cura di Alessandro Achilli. Musiche di The Who, Willem Breuker, Kevin Coyne & Dagmar Krause, The Worlds of Love, Van Dyke Parks, Human Feel, Alexander Hawkins, Univers Zero (seconda parte)

On Episode 3 of the ProdPod, Anthony (TT) and I talk with David Garland about his career. We also discuss safety in our industry and the importance of good customer service.

David Garland has been cashing in on his personality since his early 20’s.  He’s got the gift of gab and the looks of talk show host, a huge online following to the tune of 100,000 email subscribers, and a true lifestyle business that’s landed his company on the Inc 500 with over $3 million in revenue . . . and 4 employees.     We sat down with David on a hot and happening afternoon, poolside in a private cabana at the Vdara hotel in Las Vegas.  The atmosphere is casual - you’ll hear music, beats, clinking margarita glasses, and maybe a few shout outs from our wives - but we figure you’ll like being a fly on the wall as we hang out with a guy who makes millions of dollars a year sitting in his gym shorts, and is cool enough to get mic’d up for an hour in the middle of a weekend in Vegas.  Mentioned in this episode: therisetothetop.com createawesomeonlinecourses.comvdara.com :)   Learn more and follow the hosts at optoutlife.com

The movie The Big Clock was released in April of 1948, adapted from a book by the radical, Depression-era poet Kenneth Fearing. As WNYC’s Sara Fishko tells us, Fearing’s work zeroed in on advertising and media long before it was the thing to do. In honor of poetry month: this edition of Fishko Files. Jeanine Basinger is the Chair of Film Studies at Wesleyan University and the author of numerous books and articles on film. Geoffrey O'Brien is the author of Hardboiled America: Lurid Paperbacks and the Masters of Noir, among many others. Robert Polito is a professor of writing at the New School and edited the Library of America's Kenneth Fearing: Selected Poems. Fearing's book "The Big Clock" (1946) and the film The Big Clock (1948) are available on Amazon. Cracked Record Blues by Kenneth Fearing Read by David Garland The Doctor Will See You Now by Kenneth Fearing Read by David Garland Fishko Files with Sara Fishko Assistant Producer: Olivia BrileyMix Engineer: Wayne ShulmisterEditor: Karen Frillmann

What is a welfare state? What is it for? Does the U.S. have one? Does it work at cross-purposes to a free-market economy or is it, in fact, essential to the functioning of modern, post-industrial societies? Join us as we speak with David Garland, author of The Welfare State: A Very Short Introduction (Oxford University Press, 2016) , a whirlwind tour of the welfare state, past and present. Stephen Pimpare is Senior Lecturer in the Politics & Society Program and Faculty Fellow at the Carsey School of Public Policy at the University of New Hampshire. He is the author of The New Victorians (New Press, 2004), A People’s History of Poverty in America (New Press, 2008), winner of the Michael Harrington Award, and Ghettos, Tramps and Welfare Queens: Down and Out on the Silver Screen (Oxford, 2017). Learn more about your ad choices. Visit megaphone.fm/adchoices

What is a welfare state? What is it for? Does the U.S. have one? Does it work at cross-purposes to a free-market economy or is it, in fact, essential to the functioning of modern, post-industrial societies? Join us as we speak with David Garland, author of The Welfare State: A Very Short Introduction (Oxford University Press, 2016) , a whirlwind tour of the welfare state, past and present. Stephen Pimpare is Senior Lecturer in the Politics & Society Program and Faculty Fellow at the Carsey School of Public Policy at the University of New Hampshire. He is the author of The New Victorians (New Press, 2004), A People’s History of Poverty in America (New Press, 2008), winner of the Michael Harrington Award, and Ghettos, Tramps and Welfare Queens: Down and Out on the Silver Screen (Oxford, 2017). Learn more about your ad choices. Visit megaphone.fm/adchoices

What is a welfare state? What is it for? Does the U.S. have one? Does it work at cross-purposes to a free-market economy or is it, in fact, essential to the functioning of modern, post-industrial societies? Join us as we speak with David Garland, author of The Welfare State: A Very Short Introduction (Oxford University Press, 2016) , a whirlwind tour of the welfare state, past and present. Stephen Pimpare is Senior Lecturer in the Politics & Society Program and Faculty Fellow at the Carsey School of Public Policy at the University of New Hampshire. He is the author of The New Victorians (New Press, 2004), A People’s History of Poverty in America (New Press, 2008), winner of the Michael Harrington Award, and Ghettos, Tramps and Welfare Queens: Down and Out on the Silver Screen (Oxford, 2017). Learn more about your ad choices. Visit megaphone.fm/adchoices

What is a welfare state? What is it for? Does the U.S. have one? Does it work at cross-purposes to a free-market economy or is it, in fact, essential to the functioning of modern, post-industrial societies? Join us as we speak with David Garland, author of The Welfare State: A Very Short Introduction (Oxford University Press, 2016) , a whirlwind tour of the welfare state, past and present. Stephen Pimpare is Senior Lecturer in the Politics & Society Program and Faculty Fellow at the Carsey School of Public Policy at the University of New Hampshire. He is the author of The New Victorians (New Press, 2004), A People’s History of Poverty in America (New Press, 2008), winner of the Michael Harrington Award, and Ghettos, Tramps and Welfare Queens: Down and Out on the Silver Screen (Oxford, 2017). Learn more about your ad choices. Visit megaphone.fm/adchoices

What is a welfare state? What is it for? Does the U.S. have one? Does it work at cross-purposes to a free-market economy or is it, in fact, essential to the functioning of modern, post-industrial societies? Join us as we speak with David Garland, author of The Welfare State: A Very Short Introduction (Oxford University Press, 2016) , a whirlwind tour of the welfare state, past and present. Stephen Pimpare is Senior Lecturer in the Politics & Society Program and Faculty Fellow at the Carsey School of Public Policy at the University of New Hampshire. He is the author of The New Victorians (New Press, 2004), A People’s History of Poverty in America (New Press, 2008), winner of the Michael Harrington Award, and Ghettos, Tramps and Welfare Queens: Down and Out on the Silver Screen (Oxford, 2017). Learn more about your ad choices. Visit megaphone.fm/adchoices

What is a welfare state? What is it for? Does the U.S. have one? Does it work at cross-purposes to a free-market economy or is it, in fact, essential to the functioning of modern, post-industrial societies? Join us as we speak with David Garland, author of The Welfare State: A Very Short Introduction (Oxford University Press, 2016) , a whirlwind tour of the welfare state, past and present. Stephen Pimpare is Senior Lecturer in the Politics & Society Program and Faculty Fellow at the Carsey School of Public Policy at the University of New Hampshire. He is the author of The New Victorians (New Press, 2004), A People's History of Poverty in America (New Press, 2008), winner of the Michael Harrington Award, and Ghettos, Tramps and Welfare Queens: Down and Out on the Silver Screen (Oxford, 2017).

What is a welfare state? What is it for? Does the U.S. have one? Does it work at cross-purposes to a free-market economy or is it, in fact, essential to the functioning of modern, post-industrial societies? Join us as we speak with David Garland, author of The Welfare State: A Very Short Introduction (Oxford University Press, 2016) , a whirlwind tour of the welfare state, past and present. Stephen Pimpare is Senior Lecturer in the Politics & Society Program and Faculty Fellow at the Carsey School of Public Policy at the University of New Hampshire. He is the author of The New Victorians (New Press, 2004), A People’s History of Poverty in America (New Press, 2008), winner of the Michael Harrington Award, and Ghettos, Tramps and Welfare Queens: Down and Out on the Silver Screen (Oxford, 2017). Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of Serendipity, we play 5 of the 10 finalists for our 2016 Very, Very, Short, Short Stories Contest. Featuring: "Bitterly Cold" by David Garland, "The Staging Area" by Jason Gots, "Noir" by Pa Ying Vang, "#blessed" by Jackie Heltz, and "Blinking" by La Cosa Preziosa. Serendipity is the monthly podcast of The Sarah Awards, an initiative of Sarah Lawrence College and supported by KCRW's Independent Producer Project. The Sarah Awards celebrates radio drama for the 21st century. Check us out at thesarahwards.com. There, you can listen to inspiring works, learn how to make audio fiction of your own, and take part in the revolution. Follow us on Twitter @TheSarahAwards. See acast.com/privacy for privacy and opt-out information.

In this podcast, David Garland, Professor of Sociology, Law at New York University and author of Peculiar Institution: America’s Death Penalty in an Age of Abolition talks to Benjamin Concannon Smith, co-host of the American Studies channel of the New Books Network. They explore.... - Why is it that the United States continues to enforce the death penalty when the rest of the Western world abolished its use a little over three decades ago? - Many US states were in the vanguard of the 20th century abolition movement - what changed? - Why does a country so concerned to contain the power of the state, nevertheless allow the state to take the lives of its citizens. - Why are the majority of death sentences (which are always discretionary, never mandatory) meted out to black men convicted of killing white people - so that the death penalty is widely seen as 'legal lynching' among African Americans and Latinos. - How come only 'Death Qualified Jurors', those who approve of the death penalty, get to sit on juries in murder cases, making murder juries overwhelmingly white and male? - What is the role of aggravating evidence, 'victim impact statements'? - In the past, executions (burning at the stake, firing squad, beheadings) were violent and public, designed to demonstrate power and control . What is the role of lethal injection in relative privacy? Dr Garland's provocative study highlights the uneven application of capital punishment in America––a phenomenon widely discussed but rarely understood––and offers a succinct and thoughtful analysis of the historical roots of this contemporary issue. The featured photograph concerns the execution of Troy Davis in 2011, in which Troy Davis was put to death for the 1989 killing of police officer, Mark McPhail.  Troy Davis's case illustrates many of the issues explored in this interview - the black man convicted of a white person's murder in a southern US state, the lengthy appeal process, the issue of doubt about the conviction and the the involvement of the victim's family in 'aggravation' statements. Professor Garland is Arthur T. Vanderbilt Professor of Law and Professor of Sociology at New York University. Peculiar Institution is the recipient of numerous awards including: 2012 Michael J. Hindelang Award (American Society of Criminology), 2012 Edwin H. Sutherland Award (American Society of Criminology), 2011 Barrington Moore Book Award (American Sociological Association), Co-Winner 2011 Mary Douglas Prize (American Sociological Association), A Times Literary Supplement Best Book of 2011, and the 2010 Association of American Publishers PROSE Award for Excellence.

Why is it that the United States continues to enforce the death penalty when the rest of the Western world abolished its use a little over three decades ago? That question, along with many other equally important questions, is at the heart of Dr. David Garland‘s recent book Peculiar Institution: America's Death Penalty in an Age of Abolition (Harvard University Press, 2010). His provocative study highlights the uneven application of capital punishment America–a phenomenon widely discussed but rarely understood–and offers a succinct and thoughtful analysis of the historical roots of this contemporary problem. Comparing the modern form of state execution (lethal injection) with original, brutal, forms of state execution (pressing, dismemberment, burning, beheading), Garland dissects the sociocultural and political uses of capital punishment and how they changed over the centuries, evolving to meet the needs of a modern liberal democracy. These liberal adaptations, as Garland explains, forced executions from the public gallows into private rooms within prisons, created a mandatory legal procedure of “super due-process,” and sought to diminish cruel and unusual bodily harm to the offender. But have these adaptations nullified its original purposes? For instance, various studies have shown that the death penalty does not act a deterrent to criminals or serve retributive purposes to the victims and their families. Given these facts, what purposes does it serve, if any? Do these reasons justify retention of the practice? Listen in for more! Dr. Garland is Arthur T. Vanderbilt Professor of Law and Professor of Sociology at New York University. Peculiar Institution is the recipient of numerous awards including: 2012 Michael J. Hindelang Award (American Society of Criminology), 2012 Edwin H. Sutherland Award (American Society of Criminology), 2011 Barrington Moore Book Award (American Sociological Association), Co-Winner 2011 Mary Douglas Prize (American Sociological Association), A Times Literary Supplement Best Book of 2011, and the 2010 Association of American Publishers PROSE Award for Excellence. Learn more about your ad choices. Visit megaphone.fm/adchoices

Why is it that the United States continues to enforce the death penalty when the rest of the Western world abolished its use a little over three decades ago? That question, along with many other equally important questions, is at the heart of Dr. David Garland‘s recent book Peculiar Institution: America’s Death Penalty in an Age of Abolition (Harvard University Press, 2010). His provocative study highlights the uneven application of capital punishment America–a phenomenon widely discussed but rarely understood–and offers a succinct and thoughtful analysis of the historical roots of this contemporary problem. Comparing the modern form of state execution (lethal injection) with original, brutal, forms of state execution (pressing, dismemberment, burning, beheading), Garland dissects the sociocultural and political uses of capital punishment and how they changed over the centuries, evolving to meet the needs of a modern liberal democracy. These liberal adaptations, as Garland explains, forced executions from the public gallows into private rooms within prisons, created a mandatory legal procedure of “super due-process,” and sought to diminish cruel and unusual bodily harm to the offender. But have these adaptations nullified its original purposes? For instance, various studies have shown that the death penalty does not act a deterrent to criminals or serve retributive purposes to the victims and their families. Given these facts, what purposes does it serve, if any? Do these reasons justify retention of the practice? Listen in for more! Dr. Garland is Arthur T. Vanderbilt Professor of Law and Professor of Sociology at New York University. Peculiar Institution is the recipient of numerous awards including: 2012 Michael J. Hindelang Award (American Society of Criminology), 2012 Edwin H. Sutherland Award (American Society of Criminology), 2011 Barrington Moore Book Award (American Sociological Association), Co-Winner 2011 Mary Douglas Prize (American Sociological Association), A Times Literary Supplement Best Book of 2011, and the 2010 Association of American Publishers PROSE Award for Excellence. Learn more about your ad choices. Visit megaphone.fm/adchoices

Why is it that the United States continues to enforce the death penalty when the rest of the Western world abolished its use a little over three decades ago? That question, along with many other equally important questions, is at the heart of Dr. David Garland‘s recent book Peculiar Institution: America’s Death Penalty in an Age of Abolition (Harvard University Press, 2010). His provocative study highlights the uneven application of capital punishment America–a phenomenon widely discussed but rarely understood–and offers a succinct and thoughtful analysis of the historical roots of this contemporary problem. Comparing the modern form of state execution (lethal injection) with original, brutal, forms of state execution (pressing, dismemberment, burning, beheading), Garland dissects the sociocultural and political uses of capital punishment and how they changed over the centuries, evolving to meet the needs of a modern liberal democracy. These liberal adaptations, as Garland explains, forced executions from the public gallows into private rooms within prisons, created a mandatory legal procedure of “super due-process,” and sought to diminish cruel and unusual bodily harm to the offender. But have these adaptations nullified its original purposes? For instance, various studies have shown that the death penalty does not act a deterrent to criminals or serve retributive purposes to the victims and their families. Given these facts, what purposes does it serve, if any? Do these reasons justify retention of the practice? Listen in for more! Dr. Garland is Arthur T. Vanderbilt Professor of Law and Professor of Sociology at New York University. Peculiar Institution is the recipient of numerous awards including: 2012 Michael J. Hindelang Award (American Society of Criminology), 2012 Edwin H. Sutherland Award (American Society of Criminology), 2011 Barrington Moore Book Award (American Sociological Association), Co-Winner 2011 Mary Douglas Prize (American Sociological Association), A Times Literary Supplement Best Book of 2011, and the 2010 Association of American Publishers PROSE Award for Excellence. Learn more about your ad choices. Visit megaphone.fm/adchoices

Why is it that the United States continues to enforce the death penalty when the rest of the Western world abolished its use a little over three decades ago? That question, along with many other equally important questions, is at the heart of Dr. David Garland‘s recent book Peculiar Institution: America’s Death Penalty in an Age of Abolition (Harvard University Press, 2010). His provocative study highlights the uneven application of capital punishment America–a phenomenon widely discussed but rarely understood–and offers a succinct and thoughtful analysis of the historical roots of this contemporary problem. Comparing the modern form of state execution (lethal injection) with original, brutal, forms of state execution (pressing, dismemberment, burning, beheading), Garland dissects the sociocultural and political uses of capital punishment and how they changed over the centuries, evolving to meet the needs of a modern liberal democracy. These liberal adaptations, as Garland explains, forced executions from the public gallows into private rooms within prisons, created a mandatory legal procedure of “super due-process,” and sought to diminish cruel and unusual bodily harm to the offender. But have these adaptations nullified its original purposes? For instance, various studies have shown that the death penalty does not act a deterrent to criminals or serve retributive purposes to the victims and their families. Given these facts, what purposes does it serve, if any? Do these reasons justify retention of the practice? Listen in for more! Dr. Garland is Arthur T. Vanderbilt Professor of Law and Professor of Sociology at New York University. Peculiar Institution is the recipient of numerous awards including: 2012 Michael J. Hindelang Award (American Society of Criminology), 2012 Edwin H. Sutherland Award (American Society of Criminology), 2011 Barrington Moore Book Award (American Sociological Association), Co-Winner 2011 Mary Douglas Prize (American Sociological Association), A Times Literary Supplement Best Book of 2011, and the 2010 Association of American Publishers PROSE Award for Excellence. Learn more about your ad choices. Visit megaphone.fm/adchoices

Why is it that the United States continues to enforce the death penalty when the rest of the Western world abolished its use a little over three decades ago? That question, along with many other equally important questions, is at the heart of Dr. David Garland‘s recent book Peculiar Institution: America’s Death Penalty in an Age of Abolition (Harvard University Press, 2010). His provocative study highlights the uneven application of capital punishment America–a phenomenon widely discussed but rarely understood–and offers a succinct and thoughtful analysis of the historical roots of this contemporary problem. Comparing the modern form of state execution (lethal injection) with original, brutal, forms of state execution (pressing, dismemberment, burning, beheading), Garland dissects the sociocultural and political uses of capital punishment and how they changed over the centuries, evolving to meet the needs of a modern liberal democracy. These liberal adaptations, as Garland explains, forced executions from the public gallows into private rooms within prisons, created a mandatory legal procedure of “super due-process,” and sought to diminish cruel and unusual bodily harm to the offender. But have these adaptations nullified its original purposes? For instance, various studies have shown that the death penalty does not act a deterrent to criminals or serve retributive purposes to the victims and their families. Given these facts, what purposes does it serve, if any? Do these reasons justify retention of the practice? Listen in for more! Dr. Garland is Arthur T. Vanderbilt Professor of Law and Professor of Sociology at New York University. Peculiar Institution is the recipient of numerous awards including: 2012 Michael J. Hindelang Award (American Society of Criminology), 2012 Edwin H. Sutherland Award (American Society of Criminology), 2011 Barrington Moore Book Award (American Sociological Association), Co-Winner 2011 Mary Douglas Prize (American Sociological Association), A Times Literary Supplement Best Book of 2011, and the 2010 Association of American Publishers PROSE Award for Excellence. Learn more about your ad choices. Visit megaphone.fm/adchoices

Nature Theater of Oklahoma talks with David Garland, composer and creator of the music program Spinning on Air on WNYC in New York City – about host and guest, yin and yang, creative and receptive, intent and effect.  David also plays two of his own musical compositions, made with some very unconventional instruments, live for us in the closet.

In This Weeks Podcast Rob and Kim take you to there favorite summer hot spot, Mykonos! They'll share a compilation video of their summer fun. Then enjoy some unscripted moments like, Kim get mauled by a Greek pouch, an impromptu performance by a group of crazy Italians and of our favorite, a cussing rant by non-other than David Garland! Then, Kim shares her new favorite travel app! And last but not least, an innocent conversation about Mykonos's freshest seafood turns Kim beat red! For more information about Rob and Kim and Jet Set Life please visit www.JetSetLife.TV

This week at our Community Gathering for Worship we celebrated our Fall Convocation service. Truett Seminary Dean, Dr. David E. Garland, delivered the convocation address, which is titled: "God's Last and Only Hope! Really?", and is drawn from Mark 9:38-40.

This week at our Community Gathering for Worship we celebrated our Fall Convocation service. Truett Seminary Dean, Dr. David E. Garland, delivered the convocation address, which is titled: "God's Last and Only Hope! Really?", and is drawn from Mark 9:38-40.

The United States is the only industrialized Western nation that presently executes its own citizens. Why is this? Is this a good or a bad thing? In today's episode we explore these questions with Professor David Garland, perhaps the leading expert on capital punishment in the United States.

This week we talk with David Garland about his new book, Peculiar Institution: America’s Death Penalty in an Age of Abolition. Garland discusses why capital punishment persists in the US while it does not in other Western countries, from the structure of our political system to the role of public opinion. Our Teaching TSP team has […]

This week at our Community Gathering for Worship we celebrated our Fall Convocation service. Truett Seminary Dean, Dr. David E. Garland, delivered the convocation address, which is titled: "Living Life Under the Sun or Under God", and is drawn from Ecclesiastes 1:1-18.

This week at our Community Gathering for Worship we celebrated our Fall Convocation service. Truett Seminary Dean, Dr. David E. Garland, delivered the convocation address, which is titled: "Living Life Under the Sun or Under God", and is drawn from Ecclesiastes 1:1-18.

Law professor David Garland discusses his book on capital punishment in America.

Every country in the Western world has abandoned the use of capital punishment in the name of civilisation and humanity. Yet in the USA, dozens of states and the Federal Government itself continue to execute criminals for certain crimes. Laurie Taylor talks to David Garland about his investigation into the US death penalty and how America has become a peculiar exception in a world which is moving towards abolition. They are joined by former Director of Public Prosecutions, Ken (Lord) MacDonald. Also on the programme David Whyte presents new research gathered from interviewing undocumented workers in Britain. Seven years on from the tragedy on Morecombe sands, what is the experience of illegal workers in the UK? Producer: Charlie Taylor.

David Garland is Arthur T. Vanderbilt Professor of Law and Professor of Sociology at New York University. Interview by Michael Orey, Public Affairs Director, NYU School of Law..

David Garland is Arthur T. Vanderbilt Professor of Law and Professor of Sociology at New York University. Interview by Michael Orey, Public Affairs Director, NYU School of Law..