Podcasts about Gethsemane

Oh, John Piper... Does bad theology actually hurt people in the real world? Today Mike Erre and Tim Stafford dive deep into the intersection of faith, war, and the heavy burden of rigid religious systems that leave no room for human pain. From political rhetoric to pastoral advice, they explore how our view of God shapes our response to suffering and global conflict. The conversation begins with a lighthearted look at Seth Erre's new podcast before shifting into the sobering reality of the conflict in Iran and the troubling rhetoric of Christian nationalism. The heart of the episode is a detailed critique of John Piper's recent teaching on lament. Piper suggests that criticizing God's ways is always a sin, but Mike and Tim argue that the biblical text shows a much more complex, raw, and honest relationship between the Creator and the suffering. By looking at the Garden of Gethsemane, the book of Job, and the laments of Jeremiah, they challenge the idea that faith requires passive resignation. Instead, they propose a slow theology that values human agency and honest wrestling. Along the way, they pull in surprising insights from Oppenheimer, Batman, and even Henry Rollins to discuss education, empathy, and what it truly means to be an image-bearer in a chaotic world. CHAPTERS 0:00 INTRO AND THE BEST FRIENDS PODCAST 3:15 AUSTIN POWERS AND THE GOLDEN DRAPES 6:00 THEOLOGY OF WAR AND CHRISTIAN NATIONALISM 10:45 THE ETYMOLOGY OF WOKE AND MILITARY RHETORIC 1 3:50 NAMING THE FALLEN AND VICTIMS OF WAR 18:15 FINDING HOPE AND THE CHURCH AS A MIRROR 22:30 IT TAKES A VILLAGE FOR AMERICA AND THE CHURCH 26:45 JOHN PIPER ON LAMENT AND CHRONIC ILLNESS 32:00 IS IT ALWAYS A SIN TO CRITICIZE GOD 37:15 SOVEREIGNTY VS THE REALITY OF EVIL 42:30 BIBLICAL PROTEST IN JOB AND JEREMIAH 47:50 GETHSEMANE AND THE HONEST WRESTLING OF JESUS 53:00 THE SHEPHERD METAPHOR VS RELIGIOUS CAGES 57:45 SLOW THEOLOGY AND THE POWER OF AGENCY 1:02:30 OPPENHEIMER EDUCATION AND HUMAN DISCOVERY 1:06:50 CLOSING THOUGHTS AND HOW TO SUPPORT THE SHOW If you value these deep dives into the complexities of faith and culture, please consider supporting the Voxology Podcast. We are a listener-supported nonprofit dedicated to creating a space for honest conversation. JOIN THE COMMUNITY Check out our Patreon at patreon.com/voxology Find us on Instagram at instagram.com/voxologypodcast Visit our website at voxologypodcast.com Thank you for walking this long road with us. Like, subscribe, and share this episode with someone who needs a more compassionate perspective on faith and suffering. As always, we encourage and would love discussion as we pursue. Feel free to email in questions to hello@voxpodcast.com, and to engage the conversation on Facebook and Instagram. Our Merch Store! https://www.etsy.com/shop/VOXOLOGY?ref=shop_sugg_market Subscribe on iTunes or Spotify Support the Voxology Podcast on Patreon Follow Mike on Twitter: www.twitter.com/mikeerre Music in this episode by Timothy John Stafford Instagram & Twitter: @GoneTimothy

Jesus's prayer in the Garden of Gethsemane reveals how his honest struggle and faithful surrender show us how to navigate our darkest moments. Through Jesus's example of prayer, patience, and trust in the Father's will, we learn that seeing in the dark means recognizing our weakness while trusting God's promises more than our current circumstances.Series Summary: The religious leaders at the cross hurled a challenge at Jesus: “Let this Messiah, this King of Israel, come down now from the cross, that we may see and believe.” They demanded proof before faith. But the Gospel of Mark, especially in its story of the Passion, invites us into a different reality: believing in order to see. From the anointing at Bethany to the silent emptiness of the tomb, Jesus' journey subverts our expectations. The one hailed as king is crowned with thorns. The one with power to calm storms submits to arrest. The consistent, sure thread through the chaos is his Word. As the angel at the tomb reminded the trembling women, “He is going ahead of you…just as he told you.” As we study through Mark's Passion, we are invited to follow Jesus—not by sight, but by faith in his sure and leading Word.Add St. Marcus as your church on the Church Center App!Fill out our online connection cardHow can we pray for you? If you'd like to leave an offering or monetary donation to our ministry please click here.

Welcome to Day 2812 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2812 – Wisdom Nuggets – Psalm 118:10-18 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2812 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2812 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: Surrounded but Secure – The Strong Right Arm of the Lord. In our previous episode, we took our first steps into the magnificent landscape of Psalm One Hundred Eighteen, focusing on verses one through nine. We heard the massive, joyful choir of Israel, the priests, and all who fear the Lord, declaring that His faithful love endures forever. We also listened to the deeply personal testimony of a leader who was trapped in a narrow, suffocating place, but who was miraculously rescued, and brought into the wide-open spaces of God's grace. That powerful realization led us to conclude that it is infinitely better to take refuge in the Lord, than to put our trust in earthly princes. Today, we are moving forward on our trail, trekking through the second movement of this grand, festive song. We will be exploring Psalm One Hundred Eighteen, verses ten through eighteen, in the New Living Translation. As we open our Bibles, we must keep the historical and theological setting firmly in our minds. This is the very climax of the Egyptian Hallel, the collection of psalms sung during the Passover. These are the very words that echoed in the mind of Jesus Christ, as He left the Upper Room, and walked into the dark, terrifying olive grove of Gethsemane. He knew that He was about to be surrounded by hostile forces, both human and spiritual. Yet, He sang this psalm of absolute, unshakable victory. In these verses, the psalmist paints a vivid, almost overwhelming picture of being entirely encircled by enemies. But instead of despair, we hear a drumbeat of triumph. We witness the cosmic authority of Yahweh, the mighty power of His right arm, and the profound paradox of facing severe discipline, yet being spared from death. Let us lean in, and listen to the battle cry of the redeemed. Psalm One Hundred Eighteen: verses ten through twelve. Though hostile nations surrounded me, I destroyed them all with the authority of the Lord. Yes, they surrounded and attacked me, but I destroyed them all with the authority of the Lord. They swarmed around me like bees; they blazed against me like a crackling fire. But I destroyed them all with the authority of the Lord. The imagery here is intense, claustrophobic, and highly kinetic. The psalmist says, three separate times, that he was "surrounded." He was completely encircled, with no natural means of escape. But notice who is surrounding him: "hostile nations." To truly understand the weight of this, we must put on our Ancient Israelite, Divine Council worldview lenses, as taught by Dr. Michael S. Heiser. In the ancient world, a conflict between nations was never merely a political dispute; it was a cosmic battle. According to Deuteronomy Chapter Thirty-Two, verses eight and nine, the nations of the world had been disinherited by Yahweh at the Tower of Babel, and placed under the authority of lesser, rebel spiritual beings. Israel, however, remained Yahweh's personal portion. Therefore, when the "hostile nations" surround the Israelite king, this is a coordinated attack by the dark, spiritual principalities of the unseen world. They are attempting to snuff out the light of God's kingdom on earth. The psalmist uses two vivid, terrifying metaphors to describe this onslaught. First, he says, "They swarmed around me like bees." If you have ever accidentally disturbed a beehive, you know the absolute, blinding panic of that moment. Bees attack from every possible angle; they are relentless, chaotic, and their stings produce compounding agony. Second, he says, "They blazed against me like a crackling fire." In the original Hebrew, this is specifically described as a fire of thornbushes. Dry thorns burn with incredible, explosive heat, and a blinding, intimidating flash. But what happens to a fire of thorns? It flashes hot, it makes a lot of terrifying noise, but it burns out almost instantly. It has no lasting fuel. This is exactly how the psalmist views the hostile, demonic forces of the world. They swarm, they sting, and they blaze with intimidating fury. But they have no staying power against the Creator. Three times, the psalmist responds to the threat with a rhythmic, defiant battle cry: "I destroyed them all with the authority of the Lord." Literally, the Hebrew text says, "In the Name of Yahweh, I cut them off." He does not rely on his own military strategy, his own armor, or his own physical prowess. He wields the Name of the Most High God. When Jesus faced the cross, He was swarmed by the hostility of Rome, the religious leaders, and the rebel spirits of the unseen realm. Yet, through His willing sacrifice, He wielded the authority of the Lord, cutting off the power of sin and death forever. Psalm One Hundred Eighteen: verses thirteen through fourteen. My enemies did their best to kill me, but the Lord rescued me. The Lord is my strength and my song; he has given me victory. The psalmist moves from the broad, chaotic swarm of the nations, to a deeply personal, targeted attack. "My enemies did their best to kill me." The literal translation is incredibly violent: "You pushed me violently, so that I was falling." He is speaking directly to the adversary, acknowledging the sheer, brute force of the assault. He was pushed to the very brink; he was teetering on the edge of the precipice. "But the Lord rescued me." Yahweh reached out His hand, caught His servant mid-fall, and pulled him back from the edge of the abyss. Verse fourteen is a direct, deliberate quotation of an older, highly famous song. "The Lord is my strength and my song; he has given me victory." These are the exact words sung by Moses and the Israelites on the shores of the Red Sea, in Exodus Chapter Fifteen, verse two, right after God drowned the Egyptian army. By quoting the Song of the Sea, the psalmist connects his present, personal deliverance to the great, historical deliverance of the Exodus. Because this is the Passover festival, the connection is absolutely brilliant. The God who split the sea, and crushed the Egyptian gods, is the exact same God who catches you when the enemy pushes you over the edge. He is our strength when we are weak; He is our song when we have lost our voice; and He is our ultimate, eternal salvation. Psalm One Hundred Eighteen: verses fifteen through sixteen. Songs of joy and victory are sung in the camp of the godly. The strong right arm of the Lord has done glorious things! The strong right arm of the Lord is raised in triumph. The strong right arm of the Lord has done glorious things! The scene shifts from the lonely, personal battlefield, to the vibrant, joyful encampment of the righteous. Imagine walking through the tents of the Israelites. You do not hear the moans of the defeated, or the fearful whispers of the oppressed. You hear the deafening, celebratory roar of victory. And what is the lyric of their song? They are singing about the "strong right arm of the Lord." In biblical poetry, the "right arm" or "right hand" is a powerful anthropomorphism—a way of describing God's invisible attributes using human physical terms. The right arm represents kinetic energy, military might, and decisive, executing authority. It is the hand that holds the sword; it is the arm that shatters the enemy. Three times, the congregation sings about this mighty arm. It has "done glorious things." It is "raised in triumph." This is a picture of the Divine Warrior, standing victorious on the cosmic battlefield, His arm lifted high, signaling to the entire universe that the forces of chaos have been decisively crushed. When the early church looked back at the resurrection of Jesus Christ, they realized they were witnessing the ultimate manifestation of the strong right arm of the Lord. God reached down into the grave, shattered the gates of death, and raised His Son in triumph, securing eternal victory for the camp of the godly. Psalm One Hundred Eighteen: verses seventeen through eighteen. I will not die; instead, I will live to tell what the Lord has done. The Lord has punished me severely, but he did not let me die. We conclude today's trek with a profoundly moving, and incredibly honest, declaration. The psalmist has survived the swarm. He has been caught from the fall. He has heard the victory song in the camp. And now, he makes a solemn vow regarding his future. "I will not die; instead, I will live." This is not just a biological...

And they went to a place called Gethsemane. And [Jesus …] took with Him Peter and James and John, and began to be greatly distressed and troubled. And He said to them, “My soul is very sorrowful, even to death. Remain here and watch.” And going a little farther, He fell on the ground and prayed that, if it were possible, the hour might pass from Him. And He said, “Abba, Father, all things are possible for You. Remove this cup from Me. Yet not what I will, but what You will.” (Mark 14:32a, 33-36)

Introduction: Jonah’s Disobedience The message is not just for the regular attendees but for anyone who will hear it. Example: Brother Mickey Roddy mentioned family members in two different states listening to the service online. The message serves as a reminder and a warning, urging listeners to get right with God. The sermon’s title is “Down to Joppa.” Understanding the geography is crucial to understanding Jonah’s situation. Jonah lived in Gethsemane, near Jerusalem and the temple. Jonah decided to leave the presence of the Lord, which is a terrifying prospect. Pastor Tommy emphasizes the importance of God’s presence and the fear of being without it. Pastor Tommy acknowledges personal struggles to stay right with God. Jonah’s Decision to Flee Deciding to walk away from the presence of the Lord is the worst decision one can make. The presence of the Lord is constant and provides guidance. Jonah lived close to Jerusalem, near the Mediterranean Sea. Nineveh was about 500-550 miles northeast of Jerusalem, a three-day journey (60 miles) within the city. Jonah chose to flee to Joppa (about 50 miles away) to get a boat instead of going to Nineveh. The devil can convince people to flee from God’s presence. The Consequences of Leaving God’s Presence Leaving the presence of the Lord opens one’s life to negative experiences. It is a fearful thing to fall into the hands of a living God. There will be times when one must decide to stand for God, even if it’s difficult. One can never truly get away from God. When standing with God, His presence guides forward. Fleeing from God involves leaving behind the church, God’s people, and family. The devil can interrupt one’s whole life after turning away from God. Many people have gone down to Joppa and found it empty and sinful. Even on a boat, one cannot escape God’s presence. Jonah’s Motivation and the Inevitability of God’s Presence Jonah didn’t like Nineveh or the Assyrians and thought they would be spared if he preached to them. Turning against God’s will requires prayer and introspection. God wants people to stay in His presence. Joppa was a short journey away, but Jonah’s decision led him to go further down. Jonah paid for a boat to Tarshish, 2,500 miles away in Spain, thinking he could escape God’s commission. Turning one’s back on God leads to a downward path with no remedy or mercy. It’s important to stay in the presence of the Lord. The Downward Spiral and the Storm Pastor Tommy knows people who have left the presence of the Lord and sought other solutions. Flesh is inclined to run from God. Leaving God leads to paying the price to ride the devil’s boat. Jonah went down into the boat, trying to hide, but God knows everyone’s direction. The Lord sent a great wind and tempest, exposing those who leave His presence to life’s storms without comfort. The presence of the Lord is worth more than anything. Even in storms, Jesus can calm them. Spiritual Sleep and Divine Intervention Many people are spiritually asleep, trying to forget God and their past fellowship. Storms will wake them up. Jonah fell asleep, but the men on the boat cast lots to find the cause of the storm, and the lot fell on Jonah. King David’s story is referenced as an example of straying from God’s presence and facing consequences. David stayed home instead of going to battle. He committed adultery with Bathsheba and had her husband killed. The prophet Nathan confronted David with a story, revealing his sin. One cannot escape the presence of the Lord, who will open their eyes. Jonah’s Confession and the Whale Jonah confessed that he was the reason for the storm. Honesty about sins is crucial. Jonah suggested being thrown overboard to stop the storm, hoping to escape God. God can take away the hope of death. Turning back to where one left God is necessary for improvement. God prepared a great fish (whale) to swallow Jonah. There is always a lower point than one imagines. In the house of God, there is firm footing. The Depths of Despair and the Cry for Help Jonah went to the bottom of the mountains, feeling trapped in the belly of hell. Jesus believed the story of Jonah. Jonah cried out from the belly of hell due to his affliction. It all started when he walked away from the presence of the Lord. People walk away from God for far less. One doesn’t know how far down it is when they leave God’s presence. Jonah thought he would be in the fish’s belly forever. Tears of affliction and sorrow will come when one goes away from God. Turning Back to God Jonah realized God wasn’t giving up on him and would keep him alive in the whale’s belly as long as he was rebellious. He decided to look toward God’s holy temple. God began to move in Jonah’s life when Jonah began to seek God again. One can be in church and still run from the presence of the Lord. There is a father for the child of God. Lost people come to church and then go back to their old ways because they never got changed. How can someone who has experienced the presence of God decide to run from that? The flesh is more powerful than one thinks. Jonah was in a bad spot when he began to look up. Then he was brought up. His prayer went up. He got prayed up. One needs to do business with God to get back on the right track. Turn around, look up, pray up, get ready, and start calling on God. He’ll start lifting you out of where you’re at. Jonah got prayed up in the belly of the whale. Repentance and Restoration Jonah was willing to sacrifice, finally willing to do what God said. The worst thing one can do is turn their back on God. One’s life will crash and end in a nasty mess. God never let Jonah out until he got right. One won’t get out from under the hand of God until they get right if they are His. Jonah got spit up. Jonah was spit out near Jerusalem, back where he started. Jonah still had the same journey to Nineveh that he had when he left. He was just many days behind. Final Exhortations and Conclusion Do not turn your back on the presence of the Lord. It will cost you more, and you will regret it. One doesn’t have to go that way. Jonah hit the ground running and had to go 500 miles. Jonah preached, and the people repented. God had mercy on him and spared that great city. The message is for those who are going down to Joppa. They need to recognize that they have to get out of there and get back to God. They cannot continue on this downward path away from the presence. The book of Jonah is a sad story, but it doesn’t have to be your story. All may have a Jonah-like experience. One may end up in a spot that they can’t get out of. They will have to reckon with God in the end. Get right with God tonight. Let God teach what’s He. Get right with Him and quit going down that wrong and downward path. Flee to Him. Obey God. He’ll make all the difference in your life.

Welcome to Day 2810 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2810 – Wisdom Nuggets – Psalm 118:1-9 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2810 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2810 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Eternal Refuge – Stepping into the Wide-Open Spaces In our previous trek, we stood on the mountaintop of Psalm One Hundred Seventeen. We explored the shortest chapter in the entire Bible, and yet, we saw how it held the largest possible stage. It was a cosmic megaphone, calling all the disinherited nations, and all the diverse people groups of the earth, to return to their Creator. It reminded us that God's unfailing love is a prevailing flood, capable of washing over every cultural and geographical boundary. Today, we take our next momentous step. We are crossing the threshold into Psalm One Hundred Eighteen, and we will be focusing our attention on the first movement of this incredible song, covering verses one through nine, in the New Living Translation. This is a milestone moment in our journey. Psalm One Hundred Eighteen is the grand finale, the sweeping crescendo, of the Egyptian Hallel. This is the very last of the Passover psalms. When you picture Jesus and His disciples in the Upper Room, finishing the Last Supper, the Gospel of Matthew tells us that they sang a hymn before heading out to the Mount of Olives. This was that hymn. These were the very words that filled the mind of the Messiah, as He walked deliberately toward the darkness of Gethsemane, and the agony of the cross. As we read this psalm, we hear the sound of a massive, festive procession. We hear a worship leader crying out to the congregation, and we hear a deeply personal testimony of a leader who was surrounded by enemies, yet rescued by the overwhelming power of Yahweh. So, let us join the procession, and listen to the opening chorus. The first segment is: The Chorus of Unfailing Love. Psalm One Hundred Eighteen: verses one through four. Give thanks to the Lord, for he is good! His faithful love endures forever. Let all Israel repeat: "His faithful love endures forever." Let Aaron's descendants, the priests, repeat: "His faithful love endures forever." Let all who fear the Lord repeat: "His faithful love endures forever." The psalm erupts with a joyful, booming command: "Give thanks to the Lord, for he is good!" But this is not just a solo performance. The worship leader is actively conducting a massive, multi-part choir, stationed within the temple courts. He calls out to three specific, distinct groups, demanding that they lift their voices and repeat the core thesis of the entire biblical narrative: "His faithful love endures forever." If this grouping sounds familiar, it should! We saw this exact same three-part division back in Psalm One Hundred Fifteen. First, the leader calls out to all Israel. These are the covenant people, the physical descendants of Abraham, Isaac, and Jacob. They are the ones who experienced the Exodus, the parting of the Red Sea, and the provision of manna in the wilderness. They, of all people, have the historical evidence to shout that God's faithful love endures. Next, he turns to Aaron's descendants, the priests. These are the spiritual leaders, the men who mediated between the holy God and the flawed nation. They worked the sacrifices; they saw the blood on the altar. They understood, intimately, the cost of forgiveness. They are commanded to publicly declare that the sacrificial system is upheld not by mechanics, but by God's enduring love. Finally, the leader casts a wide net to all who fear the Lord. This encompasses the Gentile converts, the foreigners, and the strangers from those diverse nations we talked about in Psalm One Hundred Seventeen. God's love is not geographically restricted. If you fear Yahweh, if you revere the Creator of the universe, you are invited into the choir. You are given a voice in the congregation. And what is the lyric they are all singing? It is the Hebrew word Hesed. This is God's loyal, stubborn, covenant-keeping affection. It is a love that does not quit when we fail. It is a love that outlasts empires, survives the darkness of the grave, and, as the psalm says, "endures forever." When Jesus walked toward the cross, He was holding onto this exact promise. The physical pain would be temporary, but the Hesed of the Father would be eternal. The second segment is: The Cry from the Narrow Place. Psalm One Hundred Eighteen: verse five. In my distress I prayed to the Lord, and the Lord answered me and set me free. Suddenly, the perspective shifts. The sweeping, panoramic view of the massive choir fades into the background, and a single, solitary voice steps up to the microphone. The worship leader—perhaps the King, or perhaps a representation of the Messiah—shares a deeply personal testimony. "In my distress, I prayed to the Lord." The Hebrew word translated as "distress" is metsar. It literally means a narrow, tight, or constricted place. It paints a vivid, suffocating picture. Have you ever felt trapped? Have you ever felt like the walls of your life—your finances, your health, your relationships—were closing in on you, squeezing the very breath out of your lungs? That is the metsar. It is the spiritual claustrophobia of a crisis. The psalmist was pushed into a corner with no human escape route. But in that tight, suffocating space, he did the only thing left to do. He prayed. He cried out to Yahweh. And the response of God is breathtaking: "The Lord answered me and set me free." The literal Hebrew translation is incredibly poetic. It says, "The Lord answered me in a broad place," or "in a spacious place." God did not just pluck him out of the tight squeeze; God completely changed his environment. He moved him from the suffocating, narrow gorge of distress, and planted his feet in a wide, expansive, sunlit meadow of freedom. This is what Yahweh does. He takes our claustrophobic anxieties and replaces them with the wide-open spaces of His grace. He gives us room to breathe again. The third segment is: The Fearless Stance of the Redeemed. Psalm One Hundred Eighteen: verses six through seven. The Lord is for me, so I will have no fear. What can mere people do to me? Yes, the Lord is for me; he will help me. I will look in triumph at those who hate me. Because the psalmist has experienced this miraculous transfer from the narrow place to the spacious place, his entire psychological posture has changed. He stands tall, squares his shoulders, and makes a bold, defiant declaration: "The Lord is for me, so I will have no fear." This is the ultimate antidote to anxiety. If the Maker of heaven and earth, the Commander of the Divine Council, is actively standing on your side, fear becomes logically obsolete. He asks a rhetorical question: "What can mere people do to me?" When we look at this through the lens of the Ancient Israelite worldview, we understand that "mere people" are often pawns. Behind hostile human armies and corrupt human politicians, there are often dark, rebellious spiritual forces at work. The psalmist knows that he is not just fighting flesh and blood. But even so, if the Most High God—the uncreated Creator—is his helper, then the rebel gods and their human puppets are entirely powerless to change his eternal destiny. "What can mere people do to me?" They might insult me. They might steal my property. They might even, as Jesus knew, destroy my physical body. But they cannot touch my soul, and they cannot alter the enduring, forever nature of God's Hesed toward me. He repeats the truth to let it sink in deep: "Yes, the Lord is for me; he will help me." The word for "help" here means to actively assist in battle. God is not a passive observer; He is a fellow warrior in the trenches. Because of this divine alliance, the psalmist is certain of the outcome: "I will look in triumph at those who hate me." He doesn't say he will seek bitter, petty revenge. He says he will look in triumph. He will stand in the wide-open space of God's deliverance, and he will see the hostile, chaotic forces of his enemies completely neutralized. The Fourth Segment is: The Superiority of the Divine Refuge. Psalm One Hundred Eighteen: verses eight through nine. It is better to take refuge in the Lord than to trust in people. It is better to take refuge in the...

When John describes the "Garden of Gethsemane" he does so from a vantage point that is very different from the other three Gospels. He shows us how Jesus is the Victorious King fully in charge of what is going on. He is the only Gospel writer to speak of the Brook Kidron, to speak of a garden, to speak of the detachment of troops falling to the ground at the word of Jesus, and He is the only Gospel writer to name Peter as the one who cut off Malchus' ear. The lessons we learn from John 18 are very deep and constantly relevant. Jesus intentionally went to the garden and willingly gave Himself over the arresting party.

Are you having a Lenty Lent? It may feel like your failing or things are going wrong, but maybe you are right where the Lord wants you. Its just a bit of pain from the composting process of our souls.  Lent is not a gloomy interruption of life. It is the Church handing us winter on purpose.   In the garden, winter strips everything down. The bright flowers are gone. The branches look skeletal. You walk outside and think, Nothing is happening here.   But beneath the surface, roots are deepening. The soil is being replenished. Worms are turning what fell and died into nourishment. What looks like stillness is actually preparation.   Lent does the same.   It takes away the noise. It asks us to fast. To sit in silence. To feel our hunger instead of numbing it. To look honestly at what needs pruning in our lives. And at first it feels like a loss. Like grey skies feel to me today. Like not being able to see more than a few feet in front of you.   But Lent is not about deprivation for its own sake. It is about increasing capacity. Uniting ourselves to Christ in his passion. Praying in the garden of Gethsemane. Facing Calvery.    When you prune a plant, you cut away what once looked fruitful. You remove even good branches so that better fruit can grow. That is uncomfortable. It feels like diminishment. But the gardener is thinking ahead to spring.   And the compost pile is not a symbol of failure. It is where the old life breaks down so it can become nourishment for new life. In the spiritual life, our disappointments, our faliures, our surrendered dreams, even our grief, none of it is wasted. Given to God, it becomes rich soil.   Lent is when we allow that decomposition to happen.    We stop clinging. We let attachments die. We allow deeper parts of the heart to awaken. The grey days reveal what the bright days sometimes hide. They show us how much we depend on consolation instead of God Himself.   And then Easter comes.   Not as a surprise, but as fulfillment. The buds that appear are not random. They are the result of hidden work. The joy feels fuller because we remember the winter. The Alleluia sounds louder because we walked through the silence.   Spring does not erase Lent. It proves it was necessary.   I'm trying to die to myself and give God my fiat. This Lent I'm also saying "I am the handmade of the Lord, be it done unto me according to your word". I'm surrendering myself to the hands of the Gardener.   And I pray for patience while the compost of my soul continues decomposing, I remind myself  that growth cannot be rushed. His ways are not my ways. But I trust and surrender.    The Gardener knows when to prune. He knows when to wait. He knows when to bring the sun.   And even when you can only see three feet in front of you, the roots are going deeper than you realize.

Ben Schilaty, a former BYU Honor Code administrator, is a social work professor and author who discusses his life as a gay Latter-day Saint. He details his professional background, and his current work with the Gather Conference. Schilaty shares his personal faith journey, explaining how he reconciles his sexual orientation with his commitment to the Church through prayer and personal revelation. He advocates for radical empathy and honoring the individual agency of LGBTQ members, whether they choose to stay in or leave the faith. Throughout the conversation, he emphasizes the importance of sincere listening and building supportive communities where diverse experiences are validated. https://youtu.be/EzjYxEAfsYs Don’t miss our other LDS Faith Journeys: https://gospeltangents.com/tag/lds-faith-journeys/ Ben Schilaty: Navigating Faith and Identity Ben Schilaty is a professor of social work at Utah Valley University and author of A Walk in My Shoes. He shared a deeply personal look at his life as a gay Latter-day Saint. Schilaty, who humorously describes himself as “fame-ish” due to the parasocial relationships readers and listeners have formed with him, offers a unique perspective on the intersection of faith, identity, and belonging. Journey of Three Stages Ben describes his internal journey in three distinct phases. In his 20s, he felt “broken” and believed he needed to be “fixed” to fit the mold of a traditional Latter-day Saint marriage. In his early 30s, the pendulum swung, and he felt that if he couldn’t change, perhaps the Church had to change. Today, he focuses on “living in what is,” a practice of accepting reality as it is to find health and happiness. A pivotal moment in this journey occurred when Ben nearly left the Church after a painful heartbreak. Despite his parents' full support and their promise to honor his agency regardless of his choice, a prayerful encounter with Matthew 26 changed his path. Reflecting on Christ's prayer in Gethsemane, Ben felt a “clear and very annoying prompting” that his “cup” was to live his life within the teachings of the Church—a choice that transformed his religious practice from a burden into something life-giving. BYU Honor Code Providing a rare look into his four years as an Honor Code administrator at BYU, Ben dispels common myths about the office. While many assume the office is preoccupied with “morality” or LGBTQ+ issues, Ben notes that same-sex romantic behavior reports were uncommon, occurring only about ten times a year. Instead, the vast majority of his work involved academic dishonesty, plagiarism, and timecard theft. Building Bridges: The Gather Conference Ben is a co-founder of the Gather conference, a Christ-centered support system for LGBTQ+ Latter-day Saints and their allies. He describes it as a “middle space” compared to other organizations like Affirmation or Northstar. Gather serves a diverse group—about 80-90% of whom are active in the Church—including those in same-sex marriages, those choosing celibacy, and parents or leaders seeking to understand their loved ones better. Radical Acceptance and the Power of Story A major theme of the discussion was radical acceptance and honoring the agency of others. Ben emphasizes that: Listening is a Christlike act: Allies should listen to and validate the pain of those who feel they must leave the Church for their mental health. Forgiveness brings peace: Ben shared a powerful story of inviting a former Stake President over for dinner to find personal peace after a disagreement regarding his temple recommend. Prescription for Revelation: He warns against using his story as a “blueprint” for others, noting that God speaks to us as individuals and we each have our own “prescription” for personal revelation. Ben’s final invitation to the audience is simple: instead of just reading his book or listening to his podcast, invite the LGBTQ+ people in your own life to tell you their stories. What do you think of Ben's experience as an active, gay Latter-day Saint? 0:00 Introduction/Background 1:58 Faith and Identity 3:11 Turning Point and Parental Support 6:36 Supporting LGBTQ Members Who Leave 14:01 BYU Honor Code Office16:11 Religious Policy and Universal Standards 20:00 Celestial Kingdom Questions and Future Doctrine 34:28 Elder Clark Gilbert’s Call 39:10 Radical Acceptance and Social Work Philosophy 41:07 Gather Conference and Support Organizations 46:36 Accusations of Complicity 49:48 Social Work Training and Church History 54:22 Listening to Individual Stories Check out LDS Faith Journeys website.

Caleb Drahosh As Jesus enters Gethsemane, the hour of His death is near. He tells His disciples to sit and pray, and takes Peter, James, and John into the garden further. There He tells them to watch. They fall asleep. He tells them to watch again. They fall asleep again. The time is now. Judas came with a crowd to arrest Jesus. The shepherd is stuck and the sheep scatter. Often our intent is to follow Jesus, but our flesh desires comfort and when difficulty comes, we respond wrongly.

In Week 1 of The Way of the Cross, we begin not at the empty tomb, but in the Garden of Gethsemane. While we're often tempted to rush toward resurrection, Jesus invites us to slow down and sit with surrender—because the path to victory begins in the dark. In the garden, where humanity once grasped for control, Jesus prays, "Not My will, but Yours be done," showing us that real faith is forged not in resolution but in trust. As we walk this journey together, we're reminded that resurrection doesn't bypass suffering—and that God often does His deepest work in yielded hearts.

On the night he was betrayed and abandoned, Jesus entered the deepest loneliness imaginable—trusting the Father, fulfilling Scripture, and standing alone so that we would never ultimately have to be.

What does it look like to find real joy in the middle of suffering? In this sermon from our series "Invitation to Joy," we explore Philippians 1:27–29 and discover that biblical joy isn't the absence of pain, it's the presence of trust. Using the analogy of running a half marathon, we unpack how seeing the finish line changes the way we endure. The Apostle Paul, writing from a Roman prison, teaches the church at Philippi three powerful truths: joy is durable and anchored in our citizenship in God's kingdom, joy is formed through resistance and purposeful suffering, and joy becomes courageous communion when believers stand firm together. We also look at how Jesus modeled this in the Garden of Gethsemane: naming His pain, surrendering to the Father, and enduring the cross for the joy set before Him. Whether you're walking through a hard season, struggling with loss, or feeling isolated, this message is a reminder that suffering with purpose produces something deeper than comfort ever could.0:00 Introduction — Running the Richmond Half Marathon2:56 When the Finish Line Changes Everything4:17 Paul's Letter from Prison — Suffering as a Gift5:16 Joy Is Durable — Whatever Happens7:04 Conduct Yourself as a Citizen of Heaven9:30 Your Primary Citizenship Is the Kingdom of God11:29 Comfort-Based Joy vs. Kingdom Joy13:18 Joy Is Formed Through Resistance15:07 Suffering and Meaningful Goals17:19 We Don't Suffer for Suffering's Sake18:52 Planting a Church and Choosing Discomfort20:03 The Problem with Sin — False Promises of Comfort21:58 Fasting, Lent, and Spiritual Training23:19 Small Sufferings Build Spiritual Muscles24:35 Joy Becomes Courageous Communion27:08 You Never Suffer Alone28:01 Jesus in the Garden of Gethsemane29:24 For the Joy Set Before Him — Enduring the Cross30:10 Joy Is Not the Absence of Suffering31:32 Prayer and Leaning into the Holy Spirit34:40 Joy Is Coming — Weeping May Last for a Night35:21 Closing PrayerSupport the showMade a decision to follow Jesus? We want to know about it! Fill out our connect card here: https://local.churchcenter.com/people/forms/115766Thank you for your generosity. For information on how to give, visit https://localvineyard.church/give.

At What Point Should I Just Stop Praying? | Christ For YouText: Matthew 15:21–28 | Lent 2 (Historic One-Year Lectionary)What do you do when nothing changes, when your prayers go unanswered? When God feels silent, do you assume silence means “no”? Do you quit hoping and call it “being reasonable”?This Gospel puts you in the middle: a Canaanite woman cries for mercy, and Jesus does not answer her a word. The Law exposes us. We don't just want answers, we want control. We want God on our timeline, and when He delays, we start translating delay into indifference.But faith refuses to turn silence into a verdict. She comes closer, kneels, and prays, “Lord, help me.” She confesses she deserves nothing and still clings to Christ: “Even the dogs eat the crumbs.” Even “unanswered” prayers are still heard by God. His silence is not His absence.Then the Gospel: look to Jesus in Gethsemane. The Father does not remove the cup. The answer is the cross, for you. Jesus bears the forsakenness you deserve so you can pray “Our Father” with confidence. All God's promises find their “Yes” in Him (2 Corinthians 1:20). So stay at Jesus' feet, and keep praying.Subscribe & Share:Spotify: Christ For YouPortuguês: Cristo Para VocêWebsite: ZionWG.orgLooking for a Lutheran Church near you?Support the preaching of God's Word

Matthew 25's parable of the ten virgins teaches that faithful waiting for Christ means cultivating a personal life of prayer that cannot be borrowed or sustained by others. Through the example of Jesus in Gethsemane, we are invited into persevering, surrendered prayer that forms our hearts, keeps our spiritual lamps burning, and prepares us to remain faithful even in the long wait.

This Sunday, as we continue in Mark 14:27–42, we explore Jesus and His disciples in the Garden of Gethsemane. After the Last Supper, where Jesus established the New Covenant meal and predicted His betrayal, they travel to the Mount of Olives. There, Jesus openly states that all His disciples will fall away when He, the Good Shepherd, is struck—fulfilling Zechariah's prophecy—but He quickly promises that after His resurrection, He will go ahead of them to Galilee. Their weakness and failure cannot prevent the coming Kingdom. Still, Peter and the other disciples deny Jesus' words. First Peter, then all the disciples, insist they will never abandon Him, though Jesus knows their weakness better than they do. In the garden, Jesus is deeply distressed, facing the cup of divine wrath for sin that no one else could bear. Meanwhile, the disciples repeatedly fall asleep, unable to watch and pray for even an hour. Jesus returns to them three times, gently revealing their weakness and urging them to watch and pray to avoid temptation. Jesus teaches a vital gospel truth often forgotten: our complete dependence on Christ for salvation is also essential for living the Christian life. We are not strong enough to obey, resist temptation, or grow in holiness on our own. Jesus alone obeyed perfectly through dependent submission to the Father, drinking the cup we deserved, so we can daily rely on Him with cries of “Not my will, but Yours be done.” The growing Christian life is not the one with the greatest resolve or determination; it is the one that is most dependent. His command to watch and pray acknowledges that, although our spirit may be willing, our flesh is weak. I. Jesus Knows Our Weakness Better Than We (27-31) II. Jesus Suffered In Dependent Obedience in Our Place (32-36) III. Jesus Commands Dependence In Our Weakness (37-41)

Continue the series with “Failing Faith,” a powerful and honest sermon from Mark 14:26–52. Pastor Ricky Smithwalks through Peter's denial, the disciples' weakness, and Jesus' agony in Gethsemane—revealing the contrast between fragile human promises and Christ's unwavering obedience. This message reminds us that while our faith may falter, Jesus never fails.View the worship guide for this sermon here:https://calvaryga.com/the-end-of-the-beginning-week-9/

Wehave already spoken about the soldier on his knees, breathing out prayers. Thespiritual breath of the believer is prayer. In contrast, the breath of thewicked person in Proverbs is lies. This does not mean that we are alwaystalking in prayer. Jesus even warned about vain repetitions in prayers in Matthew6:7. No, He is speaking of constantly having communion with the Lord—living inthe awareness of His presence. The fear of the Lord is the beginning of wisdom.I believe the fear of the Lord is a constant, continual awareness of the Lord'spresence. It means you never have to say, “Lord, we come into Your presence,”because you are already in His presence. Topray always means that we take His hand in the light as we read His Word in themorning. We open our hearts in prayer, asking Him for grace, help, mercy, andstrength for the day. As we do that, we keep hold of His hand. I have told youbefore about a dear older lady in our church. She did not have the mostbeautiful voice, but she was a godly woman who could share the good news ofChrist in a powerful way through her songs. I will never forget what she saidone time: “If you take the hand of the Lord in the light, when it gets dark youdon't have to look for it.” That is continuing instant in prayer. That ispraying always. Topray always means that when you are tempted, you ask for help. I wouldencourage you to study James 1 very carefully, especially if you are dealingwith temptations and trials. If you do not know which way to go, if you needwisdom, then pray for wisdom. “If any of you lack wisdom, let him ask ofGod, that giveth to all men liberally, and upbraideth not; and it shall begiven him” (James 1:5). God gives generously and does not hold back. Whenyou are blessed, you give thanks. You open your heart and acknowledge that “everygood gift and every perfect gift is from above, and cometh down from the Fatherof lights” (James 1:17). When you see evil, you pray for righteousness. Youflee from evil and pray that you will continue to walk in the righteousness ofJesus Christ. When you meet someone who is lost, you pray for their salvationand for wisdom to be a witness to them.Ithink about the disciples. They observed the Lord praying. They saw Himwithdraw to solitary places to pray. On one occasion they said, “Lord, teachus to pray, as John also taught his disciples.” That request is recorded inLuke 11. The Lord then began to teach them how to pray. My friend, I never readwhere the disciples said, “Lord, teach us how to preach. Teach us how towitness. Teach us how to heal. Teach us how to perform miracles. Teach us howto speak in tongues.” They never asked for those things. But they did say, “Lord,teach us to pray.” In essence, they were asking, “Teach us how to have thekind of constant awareness and communion with the Father that You have.” Thatshould be our prayer today: Lord, teach us to pray. Prayeris continual God-consciousness. In Acts 2:42, we read that the early church “continuedsteadfastly… in prayers.” David said in Psalm 55:17, “Evening, andmorning, and at noon, will I pray, and cry aloud: and he shall hear my voice.” Myfriend, we are always subject to attack. Therefore, we must always be inprayer.Jesustold His disciples in the Garden of Gethsemane, “Watch and pray.” Butthey slept. Jesus prayed. When the temptation came, Peter failed. But Jesusstood strong in the midst of the greatest temptation ever faced—on the cross. Myfriend, we too can stand strong when we continue instant in prayer. Jesussaid in Luke 18:1 that men “ought always to pray, and not to faint.”Either we are praying, or we are quitting. We are praying or we are fainting. Oh, my friend, prayer is the breath of the Christian—that constant awareness of the breath of God. So what is the frequency of prayer? Itis this: praying always—in every situation, every day, at all times—keepingyour mind set on Him and continually asking for His grace and

Part II: Gethsemane The post Part II: Gethsemane appeared first on Table Life Church of the Nazarene.

God sometimes substitutes our specific requests with a far greater, unexpected gift. Scripture shows God saying "no" to both the Apostle Paul and Jesus in Gethsemane. In part three of this interview, Pastor Lutzer reveals God's sufficient grace in unanswered prayers. Could our redemption actually depend on a prayer that went unheeded by the Father? To support this ministry financially, visit: https://www.oneplace.com/donate/172/29?v=20251111

God sometimes substitutes our specific requests with a far greater, unexpected gift. Scripture shows God saying "no" to both the Apostle Paul and Jesus in Gethsemane. In part three of this interview, Pastor Lutzer reveals God's sufficient grace in unanswered prayers. Could our redemption actually depend on a prayer that went unheeded by the Father? This month's special offer is available for a donation of any amount. Get yours at https://rtwoffer.com or call us at 1-888-218-9337.  Moody Church Media [https://www.moodymedia.org/], home of "Running To Win," exists to bring glory to God through the transformation of lives.  Erwin W. Lutzer is Pastor Emeritus of The Moody Church in Chicago, where he served as Senior Pastor for 36 years. He is a prolific author of over seventy books. A clear expositor of the Bible, he is the featured speaker on "Running To Win" and "Songs In The Night," with programs broadcasting on over a thousand outlets in the U.S. and across more than fifty countries in seven languages. He and his wife, Rebecca, live in the Chicago area. They have three grown children and eight grandchildren.    SUPPORT:  Tax Deductible Support: https://www.moodymedia.org/donate/  Become an Endurance Partner: https://endurancepartners.org/    SUBSCRIBE:   YouTube: https://www.youtube.com/@MoodyChurchMedia  Daily Devotional and Weekly Digest: https://www.moodymedia.org/newsletters/subscription/ 

In a quiet garden under crushing pressure, the fate of humanity hangs in the balance. In Mark 14:32–42, Jesus enters Gethsemane—the place of the oil press—where the Second Adam submits fully to the Father's will and accepts the cup of judgment meant for us. This week, Pastor Korey walks through the agony, obedience, and love of Christ, showing that our redemption rests not on human strength, but on the faithful obedience of the Son.

Rev. Prof. Mark DeGarmeaux was preacher for this service. Mark 14:32-52: 32 They went to a place named Gethsemane. Jesus told his disciples, “Sit here while I pray.” 33 Then he took Peter, James, and John along with him and began to be troubled and distressed. 34 He said to them, “My soul is overwhelmed with sorrow, even to the point of death. Stay here and keep watch.” 35 Going forward a little, he fell on the ground and prayed that, if it were possible, the hour might pass from him. 36 He also said, “Abba, Father, everything is possible for you. Take this cup away from me. Yet not what I will, but what you will.” 37 When he returned to the disciples, he found them sleeping. He said to Peter, “Simon, are you sleeping? Were you not strong enough to keep watch for one hour? 38 Watch and pray that you may not enter into temptation. The spirit is willing, but the flesh is weak.” 39 Again he went away and prayed, saying the same thing. 40 When he returned, he found them sleeping, for their eyes were heavy. They did not know what they should answer him. 41 He returned the third time and said to them, “Are you going to continue sleeping and resting? It is enough. The hour has come. Look, the Son of Man is betrayed into the hands of sinners. 42 Rise, let us go. Look, my betrayer is near.” 43 Just then, while he was still speaking, Judas, one of the Twelve, arrived. A crowd was with him, armed with swords and clubs. They were from the chief priests, the experts in the law, and the elders. 44 Now his betrayer had given them a signal, saying, “The one I kiss is the man. Arrest him and lead him away under guard.” 45 He went right to Jesus and said, “Rabbi!” and kissed him. 46 They laid hands on him and arrested him. 47 But one of those who stood nearby drew his sword, struck the servant of the high priest, and cut off his ear. 48 Jesus responded by saying to them, “Have you come out with swords and clubs to capture me as you would a criminal? 49 Day after day I was with you, teaching in the temple courts, and you did not arrest me. But this happened so that the Scriptures may be fulfilled.” 50 Then the disciples all left him and fled. 51 A certain young man was following him, wearing just a linen cloth over his naked body. They seized him, 52 but he left behind the linen cloth and fled from them naked.

Order of Service: - Prelude - Hymn 283 - Glory Be To Jesus, Who in Bitter Pains - The Versicles (pp. 120-121) - The Gloria Patri (p. 121) - Mark 14:32-52: 32 They went to a place named Gethsemane. Jesus told his disciples, “Sit here while I pray.” 33 Then he took Peter, James, and John along with him and began to be troubled and distressed. 34 He said to them, “My soul is overwhelmed with sorrow, even to the point of death. Stay here and keep watch.” 35 Going forward a little, he fell on the ground and prayed that, if it were possible, the hour might pass from him. 36 He also said, “Abba, Father, everything is possible for you. Take this cup away from me. Yet not what I will, but what you will.” 37 When he returned to the disciples, he found them sleeping. He said to Peter, “Simon, are you sleeping? Were you not strong enough to keep watch for one hour? 38 Watch and pray that you may not enter into temptation. The spirit is willing, but the flesh is weak.” 39 Again he went away and prayed, saying the same thing. 40 When he returned, he found them sleeping, for their eyes were heavy. They did not know what they should answer him. 41 He returned the third time and said to them, “Are you going to continue sleeping and resting? It is enough. The hour has come. Look, the Son of Man is betrayed into the hands of sinners. 42 Rise, let us go. Look, my betrayer is near.” 43 Just then, while he was still speaking, Judas, one of the Twelve, arrived. A crowd was with him, armed with swords and clubs. They were from the chief priests, the experts in the law, and the elders. 44 Now his betrayer had given them a signal, saying, “The one I kiss is the man. Arrest him and lead him away under guard.” 45 He went right to Jesus and said, “Rabbi!” and kissed him. 46 They laid hands on him and arrested him. 47 But one of those who stood nearby drew his sword, struck the servant of the high priest, and cut off his ear. 48 Jesus responded by saying to them, “Have you come out with swords and clubs to capture me as you would a criminal? 49 Day after day I was with you, teaching in the temple courts, and you did not arrest me. But this happened so that the Scriptures may be fulfilled.” 50 Then the disciples all left him and fled. 51 A certain young man was following him, wearing just a linen cloth over his naked body. They seized him, 52 but he left behind the linen cloth and fled from them naked. - Hymn 334 - O Sacred Head, Now Wounded: vv. 1, 7, 9 - The Kyrie (p. 124) - The Lord's Prayer (p. 125) - Hymn 584 - Grant Peace, We Pray, in Mercy, Lord - The Collect (pp. 125-127) - The Benedicamus (p. 127) - The Benediction (p. 127) - Hymn 284 - Go To Dark Gethsemane: vv. 1 - 3 - Postlude Service Participants: Rev. Prof. Mark DeGarmeaux (Preacher), Ryan Samek (Organist)

It’s natural to wonder what God’s will is for your life—especially when you’re facing uncertainty, hardship, or a season that feels confusing. We often ask, “What is my purpose?” or “Why am I here?” But one truth remains steady: God’s will is always connected to His glory and our transformation. Romans 12:2 reminds us that we discover God’s will not by following the world’s patterns, but by renewing our minds through Him. That means God’s will isn’t always something we “figure out” like a puzzle—it’s something we grow into as we surrender our hearts, our plans, and our desires to Him. This prayer points us back to Jesus in the Garden of Gethsemane. Even Jesus, overwhelmed by what lay ahead, prayed for another way—yet He ultimately surrendered with the words that changed history: “Not my will, but Yours be done.” That same posture is what God invites us into. Sometimes God’s will includes paths we didn’t expect: waiting, sacrifice, singleness, illness, loss, or deep stretching. But God never wastes suffering. Even what looks like delay or disappointment can become a platform for His glory and a testimony that strengthens others. Today’s reminder is simple but powerful: God’s will is good—even when it’s hard to understand. And the safest place you can be is in the center of His plans, trusting that He sees the full story from beginning to end. Main Takeaways God’s will is always good, even when it’s difficult or unclear. Renewing your mind through Christ helps you recognize God’s direction. Jesus modeled surrender when He prayed, “Not my will, but Yours be done.” God may use hard seasons to glorify Himself and strengthen others through you. Living in God’s will means putting Christ at the center of every decision. Today’s Bible Verse And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. – Romans 12:2 Your Daily Prayer Prayer excerpt for listeners: “Make me more like Christ so that I would long to remain in Your will.” Listen to the full prayer here. To view the prayer in written format, visit the links below. Want More? Relevant Links & Resources LifeAudio.com – Christian podcasts, devotionals, and faith-based encouragement Crosswalk.com – Daily prayers, devotionals, and Bible resources This episode is sponsored by Trinity Debt Management. If you are struggling with debt call Trinity today. Trinity's counselors have the knowledge and resources to make a difference. Our intention is to help people become debt-free, and most importantly, remain debt-free for keeps!" If your debt has you down, we should talk. Call us at 1-800-793-8548 | https://trinitycredit.orgTrinityCredit – Call us at 1-800-793-8548. Whether we're helping people pay off their unsecured debt or offering assistance to those behind in their mortgage payments, Trinity has the knowledge and resources to make a difference. https://trinitycredit.org Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

This sermon explores John 18:1-11, focusing on Jesus' arrest in the Garden of Gethsemane. Unlike the Synoptic Gospels that emphasize Christ's humanity and anguish, John's account highlights Jesus' divine authority and sovereign control over the events leading to the cross. The sermon reveals how Jesus willingly stepped forward to protect His disciples and fulfill His mission, demonstrating that all believers are eternally secure in Christ because they are protected by His power and provided for through His sacrificial love. The central theme emphasizes that Jesus didn't merely endure the cross—He willingly chose it, drinking the cup of God's wrath so believers wouldn't have to face eternal judgment. Key Points: John's Gospel records events to prove that Jesus is the Christ, the Son of God, so that by believing we may have life Jesus is portrayed as the second Adam who succeeds in the garden where the first Adam failed When Jesus declared "I am" (ego eimi), He used God's covenant name, causing the soldiers to fall to the ground—demonstrating His divine power Jesus protected His disciples by stepping forward and commanding the soldiers to let them go, fulfilling His promise that He would lose none of those the Father gave Him Peter's attempt to defend Jesus with a sword was actually disobedience to Christ's command and misunderstood the nature of God's kingdom Jesus willingly drank "the cup" of God's wrath on the cross, taking the judgment that all sinners deserve Three applications: (1) Jesus doesn't leave us when life grows hard—He leads us through; (2) Jesus doesn't leave us when we wander and fall—He forgives and restores; (3) Jesus doesn't leave us in our sin—He atones and makes us new Scripture Reference: Primary: John 18:1-11 Supporting passages: John 13:1-4 (upper room discourse), John 17:12 (high priestly prayer), John 20:31 (purpose statement), Exodus 3 (I AM), Philippians 2:9-11 (every knee will bow), Psalm 23 (the Lord leads), Psalm 75:8 (cup of God's wrath), Isaiah 51:22 (cup taken from our hand), 2 Corinthians 5:21 (the great exchange)

In this episode of Chasing Leviathan, PJ is joined by Dr. Paul Moser to discuss his book, God on Trial: Testing for the Divine. They explore why traditional philosophical arguments often fail to reveal the true nature of God and why the search for the divine requires a shift from intellectual spectacle to moral participation. Dr. Moser challenges the "spectator" approach to theology, arguing that God is not interested in satisfying human curiosity with miraculous signs or undeniable logic. He contends that God's primary goal is not merely to be believed in, but to be trusted and partnered with, specifically through the "Gethsemane struggle" of aligning human will with divine love. He advocates for a shift from demanding evidence from God to becoming evidence for God through righteous character. The conversation also covers the crucial difference between "gift-giver" theology and true relational intimacy, the role of the "fruit of the Spirit" as the tangible personality traits of God, and why effective prayer is less about asking for favors and more about becoming a "fellow worker" in God's redemptive plan.Make sure to check out Moser's book: God on Trial: Testing for the Divine

Website: Freegospelassembly.comYoutube: Free Gospel Church Assembly of GodMain Texts: 2 Corinthians 12:1-10 (especially verse 8, three times Paul pleaded means continually, over a period of time)Isaiah 38:4-6 (Hezekiah's experience of pleading prayer while God answers differently.)The main point illustrated in both thorny incidences is that God permits varied situation and that He promises to always answer our prayers, but He reserves the right to answer differently and in His time.God, our heavenly Father, will always respond to His children's cries: Matthew 7:7-12, “Continue to ask, seek, knock, and that He will answer us” is guaranteed but in His time and manner.Paul's “thorn in the flesh”: Satan is permitted to attack Paul, to prevent human conceit and pride. Consider Paul's extraordinary spiritual experiences and revelations (2Corinthians 12:1-7) and the danger of opening him up spiritual pride similar to those labeled by him as “super apostles” (2Corinthians 12:11-12), that were attacking him in Corinth. And while Paul didn't like it and prayed continuously (3 times) for God to lift it, God answered powerfully but differently, note verses 8 & 9.We don't know the nature of Paul's thorn, whether it was physical, spiritual, etc., it was serious enough for Paul to turn to continual pleading, and for Paul, relief came in several parts.Through a powerful prophetic word or oracle from God, whether directly or through another prophet, it is not known, but it was a powerful verse 8.It wasn't just a word or message but also a transfer of Holy Spirit power verse 9… Christ's power rests upon him to mitigate his thorny situation.This experience was so powerful that it ended in acceptance and worship verses 9 & 10.God's answer alleviated Paul in his weakened condition not only psychologically but practically, experientially; so that in the midst of his weakened state he became strong in the Lord.Hezekiah's pleading in Isaiah 38:1-6 was definitely a physical issue; it was an oracle of death delivered by Isaiah. And his pleading was intense and within a shorter amount of time.It started after an emphatic message from God through Isaiah verses 1-2.He turns to the Lord, in spite of Isaiah's word, and pleads for deliverance and healing verses 2-3.God responds in His manner and time: for Hezekiah it seems to be soon after his pleading: did God changed His mind (verses 4-6)? Also appended to God's answer to Hezekiah's answer was His merciful intervention for Jerusalem from their Assyrian oppressors (verse 6).It also ends in worship: see Hezekiah's Psalm of deliverance in Isaiah 38:9-20.In conclusion, Jesus pleaded with His father at Gethsemane and His father answered that while He would have to go to the cross, to atone for the sins of humanity, He will experience healing and victory through His Resurrection, Ascension, and Coronation as “Lord”: For all three, in their weakness, they experienced as an answer to their pleading, the strength of the Lord. They pleaded, He answered in His time and manner.AMEN

What is prayer? And maybe more importantly for preachers—what are we inviting people into when we stand in the pulpit and speak about it? As “Preach” continues its Lent 2026 series, we turn to the three classical pillars that shape the season: prayer, fasting and almsgiving. In this first conversation, focused on prayer, Ricardo da Silva, S.J. is joined by Amy Ekeh, Director of Mission Advancement for the Apostles of the Sacred Heart of Jesus, retreat leader, author and adjunct instructor in the Department of Theology and Religious Studies at Sacred Heart University. Amy is the author of several books, including:  Stretch Out Your Hand: Reflections on the Healing Ministry of Jesus Come to Me, All of You: Stations of the Cross in the Voice of Christ  Lent: Season of Transformation Timecodes: 0:00 We can't be afraid to ask for God's help 1:25 Who is Amy Ekeh? 2:50 Prayer is relational 7:57 Prayer is nurtured in community 14:30 Good preaching requires you to know your congregation 16:53 Ask for healing! The people in the Gospels did. 21:38 Jesus' Gethsemane prayer 26:16 Carving out space for silence --- Support this podcast by becoming a subscriber. Visit ⁠americamagazine.org/subscribe⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Status, Power, Influence, Like Refuse Paul Threw It All Out MESSAGE SUMMARY: What are we truly aiming for in life? This powerful message challenges us to examine our ultimate goals and purpose. Drawing from Philippians 3:7-15, we're invited to reflect on the Apostle Paul's radical transformation - from chasing earthly accolades to pursuing an intimate relationship with Jesus Christ. Paul's journey reminds us that success without Christ isn't true success at all. The message encourages us to shift our focus from temporary achievements to lasting transformation, emphasizing that our identity should be rooted in our relationship with Jesus, not in our accomplishments or status. As we contemplate our own lives, we're urged to consider: are we striving for Christ-centered righteousness or merely following religious rules? This introspection can lead us to a deeper, more purposeful faith journey.   TODAY'S PRAYER: Lord, everything in me resists following you into the garden of Gethsemane to fall on my face to the ground before you. Grant me the courage to follow you all the way to the cross, whatever that might mean for my life. And then, by your grace, lead me to resurrection life and power. In Jesus' name, amen.   Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 100). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, Because of who I am in Jesus Christ, I will not be driven by Hatred. Rather, I will abide in the Lord's Love. “I am the vine; you are the branches. If a man remains in Me and I in him, he will bear much fruit; apart from Me you can do nothing.” (John 15:5). SCRIPTURE REFERENCE (ESV):  Philippians 3:7-15 (main passage); Philippians 3:4-6; Acts 9 (Paul's conversion); Romans 3:20; Ephesians 2:8-9. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “Essentials Part 4 – One God, Not Three”, at our Website: https://awordfromthelord.org/listen/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

Praying in the Garden “They went to a place called Gethsemane, and Jesus said to his disciples, “Sit here while I pray.” Mark 14:32 Gethsemane is an olive garden, but its name means olive press. That matters. Because on this night, Jesus is being pressed—pressed by sorrow, dread, betrayal, and the weight of what's coming. Mark tells us He is “overwhelmed with sorrow to the point of death.” This is not stoic Jesus. This is anguished Jesus. And what does He do when the pressure becomes unbearable? He prays. Jesus does not numb Himself, distract Himself, or power through. He withdraws. He falls to the ground. He calls God Abba—Father. Prayer, for Jesus, is not a performance or a duty. It is refuge. When everything feels like too much, He runs toward His Father, not away. Gethsemane shows us that prayer is not something strong people do; it's where desperate people hide. It's the place we go when words fail, when explanations run dry, when all we can offer is our presence and our pain. And Jesus doesn't pray safely. He prays honestly. “Take this cup from me.” He asks for what He wants. He names His desire without fear, without editing, without pretending. This is stunning. If that prayer were answered, salvation would never come. Yet Jesus still prays it. Why? Because He trusts His Father completely. He knows God will never give Him something that isn't ultimately good—even if it's something He deeply wants in the moment. That means prayer is not just refuge; it's freedom. Freedom to ask. Freedom to risk honesty. Freedom from the fear that God might mishandle our requests. Jesus shows us we don't have to tiptoe around God with cautious, half-formed prayers. We can say what we actually want, while still surrendering to the Father we trust. “Not my will, but yours” is not fear—it's confidence in God's goodness. Then Jesus returns to His friends and finds them asleep. Three times. And He says something revealing: “Watch and pray so that you will not fall into temptation.” Prayer, Jesus insists, changes things. Not by giving us control, but by shifting where our strength comes from. The disciples skip prayer and later reach for a sword. The result? Chaos, fear, failure. Human strength cannot produce kingdom change. Prayer can. Because prayer moves us from self-reliance to God-dependence. It is the place where weak people receive power they do not possess on their own. Gethsemane invites us into a different vision of prayer. Not a burden, but a refuge. Not a risk, but a freedom. Not a formality, but a means of real change. So go to your place. Say what you're actually feeling. Ask for what you actually want. And trust the Father who meets you there.

In John 17 Jesus's final act before He is betrayed in the Garden of Gethsemane is to publicly pray. This is a deeply heartfelt prayer that Jesus offers the Father on behalf of you and me! He prays that we would be unified, kept from evil, and filled with His love and life! A truly remarkable prayer that we all can benefit greatly from!

In Luke 22:39-53, Jesus prays in the Garden of Gethsemane and is betrayed by Judas. Pastor Christopher Feigles

In this message from Genesis 44, Pastor Lucas Miles walks through Joseph's final test of his brothers to reveal a powerful picture of substitution, judgment, and redemption.When Joseph places the silver cup in Benjamin's sack, it exposes more than guilt — it reveals whether the brothers have truly changed. Judah steps forward and offers himself in Benjamin's place, foreshadowing the greater Substitute who would come.The silver cup becomes a symbol of something deeper: the cup of God's wrath. Just as Benjamin was found guilty, humanity stands guilty before a holy God — not because we are “mostly good,” but because sin runs deeper than behavior. We deserve judgment.Pastor Lucas then draws the connection to Gethsemane, where Jesus prayed over a different cup — the cup of wrath meant for us. Unlike Benjamin, we were not innocent. Yet Christ willingly drank the judgment we deserved.What was once a cup of condemnation has become a cup of blessing.Through the cross and resurrection, Jesus transformed wrath into mercy and punishment into redemption. Communion now stands as a declaration: the cup we deserved was poured out on Him.This message is a call to respond — not with casual gratitude, but with full surrender. When we understand the weight of what Christ absorbed, devotion is no longer optional; it is the natural overflow of grace.Key Themes:The Test That Reveals the HeartSubstitution and SacrificeThe Reality of Sin and JudgmentJesus in GethsemaneWrath Turned to BlessingCommunion as DeclarationGrace That Demands a ResponseSurrender Over Self-PreservationLiving Grateful, Not CasualTimestamps: 0:20 — Introduction & series context 7:20 — Genesis 44: the silver cup discovered 13:20 — Joseph tests his brothers' hearts 21:20 — Judah steps forward as substitute 26:20 — The cup as a symbol of God's wrath 32:20 — Jesus in Gethsemane: drinking the cup 39:20 — Wrath transformed into the cup of blessing 44:20 — Altar call, communion, and response

In this message from Genesis 44, Pastor Lucas Miles walks through Joseph's final test of his brothers to reveal a powerful picture of substitution, judgment, and redemption.When Joseph places the silver cup in Benjamin's sack, it exposes more than guilt — it reveals whether the brothers have truly changed. Judah steps forward and offers himself in Benjamin's place, foreshadowing the greater Substitute who would come.The silver cup becomes a symbol of something deeper: the cup of God's wrath. Just as Benjamin was found guilty, humanity stands guilty before a holy God — not because we are “mostly good,” but because sin runs deeper than behavior. We deserve judgment.Pastor Lucas then draws the connection to Gethsemane, where Jesus prayed over a different cup — the cup of wrath meant for us. Unlike Benjamin, we were not innocent. Yet Christ willingly drank the judgment we deserved.What was once a cup of condemnation has become a cup of blessing.Through the cross and resurrection, Jesus transformed wrath into mercy and punishment into redemption. Communion now stands as a declaration: the cup we deserved was poured out on Him.This message is a call to respond — not with casual gratitude, but with full surrender. When we understand the weight of what Christ absorbed, devotion is no longer optional; it is the natural overflow of grace.Key Themes:The Test That Reveals the HeartSubstitution and SacrificeThe Reality of Sin and JudgmentJesus in GethsemaneWrath Turned to BlessingCommunion as DeclarationGrace That Demands a ResponseSurrender Over Self-PreservationLiving Grateful, Not CasualTimestamps: 0:20 — Introduction & series context 7:20 — Genesis 44: the silver cup discovered 13:20 — Joseph tests his brothers' hearts 21:20 — Judah steps forward as substitute 26:20 — The cup as a symbol of God's wrath 32:20 — Jesus in Gethsemane: drinking the cup 39:20 — Wrath transformed into the cup of blessing 44:20 — Altar call, communion, and response

"Your kingdom come. Your will be done on earth as it is in heaven." - Matthew 6:10Sometimes our desired will doesn't align with the Father's will. Life doesn't go the way we planned - careers stall, relationships struggle, dreams feel delayed. In those Gethsemane moments, we can learn from Jesus who prayed honestly about His desires but ultimately surrendered to the Father's will.The Father answers our prayers in three ways: yes, no, or not yet. Each answer flows from His infinite wisdom and love. Just as the Father's "no" to Jesus became a "yes" for our salvation, His responses to our prayers are always working for our good.

Gethsemane: Swords or Surrender? // Lent 2026: The Way of the Cross // Luke 22:37-55 // 02.22.26 // Doug Glynn

A Sermon for the First Sunday in Lent Ephesians 2:1-10 by The Rev'd Dr. Matthew Colvin             Week after week, I see Pastor Bill preaching the Bible to you on Sundays, and I want to commend him to you. I'm not sure you are aware how rare it is to have a pastor who does his own translation work in the Hebrew and Greek, and who attempts, with diligence and great effort, to read the text of the Bible anew, divide it up properly, and serve it to you. What matters to Pastor Bill in his preaching to you is what the Bible actually says — the actual point of the gospels' stories, or the actual meaning of the prophecies of the prophets, or the actual meaning of Paul's arguments in his letters — not what famous theologians have used the Bible to say, or what scholastic medieval philosophy says it can and cannot mean, or the way modern self-help gurus can use Bible verses out of context to tell a very different story. If you attend to the words delivered from this pulpit, you are being trained to understand the Bible on its own terms, rather than watching as a slick speaker uses the Bible to express his own ideas. The story needs to be your story; you are to think of yourself as a child of Abraham, as a sharer in Israel's Messiah, as someone in covenant with Israel's God. Since it is the first Sunday in Lent, we are confronted with the very first episode of Jesus' public ministry after his baptism by John the Baptist. This story has much to teach us about Jesus' work as the Messiah, the nature of his sufferings, and ultimately, the way we ought to think about God Himself. I want to start by thinking about what it means when the Messiah goes into the desert. In Acts 21, when Paul is arrested in Jerusalem, the Roman centurion is surprised that he knows Greek: “Are you not the Egyptian, then, who recently stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?" -Acts 21:38 (I joke to my Greek students that knowing Greek is handy if you are ever suspected of being a terrorist.) In Acts 5, Gamaliel mentioned Judas of Galilee and Theudas, false messiahs who also started their rebellions against Rome by going out into the wilderness. Why do so many messiahs begin this way? Because they are attempting recapitulate of Israel's story. And the true Messiah also relives the story of Israel, embodying it in the events that happen to him: he has already gone down to Egypt to escape a tyrannical attempt to kill all the baby boys in Bethlehem, much as Pharaoh tried to kill all the male Hebrew babies; he has already been baptized in the Jordan, as Paul says Israel was “baptized in the cloud and in the sea” of the Exodus; and now he goes into the Wilderness to be tempted for 40 days, as Israel was tempted for 40 years. Covenant history rhymes, as the saying goes. So that is why Jesus is in the desert. There remains explain why he is being tested, and how he resists that temptation, and what these things tell us about the Messiah and about God. We must recognize that Jesus resisted Satan's temptation as true man, as a matter of his messianic office. Jesus' self-understanding as the Messiah was in terms of the latter chapters of Isaiah, i.e. the suffering servant. This understanding of his calling is why he girded himself with a towel and washed his disciples' feet at the Last Supper; it is why he set his face like flint to go to Jerusalem; it is why he undertakes to drink the cup of suffering, and sheds sweat like drops of blood falling to the ground during his agonized prayer in Gethsemane. Being this kind of Messiah involved contradicting the expectations that other men had about what the Messiah would be like. When Jesus is on trial, the Roman procurator Pontius Pilate, for instance, asks him — in a question whose statement-like word order indicates incredulity — “You are the king of the Jews?” (that is the word order, sarcastic or incredulous), and then puts over his head a sign reading “Jesus of Nazareth, king of the Jews,” in three languages, so that everyone could get the joke. Pilate mocks Jewish pretensions to even have a king. That is why he refused to change the sign to say only “He claimed to be the king of the Jews.”  It is also why he also brings out Barabbas and asks the Jews, “Whom do you want me to give to you? Barabbas, or the king of the Jews?” Pilate is operating with the standard pagan understanding of kingship: "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many." (Matthew 20:25-28) Pontius Pilate and the Romans were expecting someone taller, perhaps. Of course, Jesus could have met those expectations, as he told the soldiers who arrested him in Gethsemane: “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:53) It isn't that he couldn't just blow the Romans away with fire from heaven. But that is not his agenda. That is not what the Messiah has come to do. He has come “not to be served, but to serve, and to give his life as a ransom for many.” Jesus also has to correct the expectation of the Jews about what the Messiah is to be like — even the expectation of his own disciples! It is this self-understanding that makes Jesus tell his disciples in Mt 16:22-23 that “he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, "Far be it from you, Lord! This shall never happen to you.” But he turned and said to Peter, "Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man." Peter's suggestion that Jesus could be the Mesiah without suffering and dying is so inimical to Jesus' self-understanding and his mission that he calls Peter “Satan.” And rightly so, because what Peter is suggesting is pretty much of the same spirit as what Satan himself suggests in our gospel lesson this morning. So that is the background: Jesus as the true Israelite, the Messiah, is in the desert, not to lead a rebellion or a gang of terrorists, but to be tested as Israel was tested. Against all this background, we are ready to hear the words, both of Satan tempting, and of Jesus answering, and hear them with richer and fuller meaning — meaning not from Greek philosophy or self-help gurus or even systematic theologians, but rather, from the story of Israel. With his first temptation, Satan seeks to exploit Jesus' hunger: “The tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." But he answered, "It is written,  "'Man shall not live by bread alone, but by every word that comes from the mouth of God.'" (Matthew 4:3-4) Any of you who have ever been hangry know exactly why Satan is doing this. Jesus, no less than we, lived his earthly incarnate life in a body, and that body was subject to weakness. Jesus is not like Superman, so that bullets or nails would bounce off his skin. He was capable of suffering, and he did suffer. Satan is suggesting that Jesus should exploit his Messianic status — for that is what is meant by “If you are the Son of God” — and use it to avoid this suffering. Take your authority over all creation and use it to transform stones into bread. This is not a ridiculous suggestion. It is similar to Jesus' first miracle in John's gospel, where he turned water into wine for the wedding at Cana. But the aim of the action here would be quite different. Satan's meaning is basically the same as Peter's suggestion: “Suffer from hunger? Why put up with that? This shall never happen to you!” Jesus' answer is a quotation from Deuteronomy 8:3. (In fact, all three of Jesus' answers to Satan are from Deuteronomy. (Dt. 8:3, 6:16, and 6:13). That is, they are taken from Moses' instructions to Israel about how to live with the Lord. Jesus is the one who follows Deuteronomy's description of the faithful Israelite perfectly.) As so often, however, Jesus' quotations of the Old Testament are metaleptic —a fancy Greek word that means “takes along with it.” The idea here is that if I say, “We stand on guard for thee,” it would be a mistake for someone to try to understand that utterance merely by using a dictionary to look up “stand” and “guard” and so forth. The meaning of that phrase is rather to be found in the larger context of the Canadian national anthem as a whole, because that is how everyone who hears it will immediately start thinking in their minds: all the other verses will come flooding into your minds; you will perhaps recall occasions when you sang it: in school, or at sporting events; or watching a Olympic medal ceremony. Just so, when Jesus quotes the Old Testament, every Israelite hearer will not just think of the words he quotes; he will think also of the surrounding context, the story in which those words first occurred. So when we look at Deuteronomy 8:3, we should also think about the immediately preceding verse: "The whole commandment that I command you today you shall be careful to do, that you may live and multiply, and go in and possess the land that the LORD swore to give to your fathers. And you shall remember the whole way that the LORD your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not.” (Deuteronomy 8:1-2) And then it goes on to say, in the very next verse, “And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the LORD.” (Deuteronomy 8:3) This is what Jesus has in mind: he has been in the wilderness for forty days, being humbled, being tested. He answers Satan from the very passage of Deuteronomy that has to do with his situation: it is about testing in the wilderness. He has been thinking about this verse for a while now. The tempter's second try is with a more showy possibility: Then the devil took him to the holy city and set him on the pinnacle of the temple and said to him, "If you are the Son of God, throw yourself down, for it is written,  "'He will command his angels concerning you,'  and  "'On their hands they will bear you up, lest you strike your foot against a stone.'" -Matthew 4:6 This would be an impressive display! Who could fail to follow a Messiah who had made such a proof of divine power? Jesus had answered the first temptation by quoting Scripture. But the devil can quote Scripture for his purposes, so Satan appeals to lines from Psalm 91:11-12. And again, he knows what he is doing: at a time when Jesus feels alone, when he is in the desert, Satan tempts him with lines from that most comforting song: “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty.” It is full of promises of God's protection and deliverance: in battle, from wild animals, from dangerous diseases. And yet it is singularly inappropriate for Jesus' messianic vocation: He has come to suffer and die. To avail himself of divine protection against these sufferings would be to deny his messiahship. So Jesus replies with words from Deuteronomy again. "Again it is written, 'You shall not put the Lord your God to the test.'" -Matthew 4:7 This is from Deuteronomy 6, that chapter which contains the Shema, the single verse of the Torah that could be called the creed of Israel: “Hear, O Israel, the Lord our God, the Lord is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.” It is the core chapter of the Torah about Israel's relationship with God. He has rescued her from Egypt and taken her to Himself to be His bride; at Mount Sinai, he has married her. But Israel was not faithful. She tested the Lord like a wife acting up to trying to make her husband angry. When there was no water to drink, Exodus 17 says, “Therefore the people quarreled with Moses and said, "Give us water to drink." And Moses said to them, "Why do you quarrel with me? Why do you test the LORD?" (Exodus 17:2) The verb used here, and also by Jesus in Matthew 4:7, is πειράζω. Note well: Who was doing the testing in the wilderness for 40 years? Exodus and Deuteronomy say it clearly: Israel was testing YHWH. And thus, we may perceive some clever irony in Jesus' answer to Satan here. For Satan is called “the tempter,” and in Greek, that is nothing other than a participle form of this same verb πειράζω, literally, “the testing one.” So on the one hand, Jesus' quotation of Deuteronomy 6:16 could mean, “You are asking me to test God by throwing myself down from the Temple. I am not going to do it, because Moses warned Israel not to test God.” But it could also mean, “You are testing God, Satan.” Satan doesn't take the hint. He keeps on testing Jesus. There will be more attempts later, but the last temptation that Satan tries on Jesus in the wilderness is narrated like this: Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, "All these I will give you, if you will fall down and worship me." -Matthew 4:8-9 Why does Satan take him to a very high mountain? In the Bible, mountaintop scenes are real estate transactions. If I sell you this pen, it's simple enough: you put money in my hand, and I put the pen in yours, and you carry it away with you. But houses and land don't fit in your pocket. So we have other procedures. In our day, we get banks and notaries involved and sign a lot of documents. But in the ancient world, you took possession by inspecting the property after the transfer.  This is done in the case of Abram in Genesis 13:17: “Arise, walk in the land through its length and its width, for I give it to you.” The same thing happens when Moses is about to die; in one sense, Moses doesn't get the promised land, because he dies before he can enter into it; but in another sense, God actually gives him the land, because he takes him up on a mountain and shows it to him, and this is the formal transfer of the land: “Go up this mountain of the Abarim, Mount Nebo, which is in the land of Moab, across from Jericho; view the land of Canaan, which I give to the children of Israel as a possession..” (Deuteronomy 32:49) Satan is attempting to use the same convention in Matthew 4:8. He is trying to get Jesus to make a deal, offering the kingdoms of the world in exchange for worship. But Jesus has no need to make such a bargain, for God had already promised to give the Messiah everything Satan is offering, and Jesus, whose self-understanding as the Messiah is shaped by Isaiah's description of the suffering servant, knows it very well from Isaiah 49: The Lord says: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel; I will make you as a light for the nations, that my salvation may reach to the end of the earth." (Isaiah 49:6) He knows it also from Psalm 2: I will tell of the decree: The LORD said to me, "You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. Ask of God. Not of Satan. The nations belong to the Lord, not to Satan. Jesus has no intention of making a bargain to purchase what Satan wrongly claims to own. In Matthew 12, after the Pharisees accuse Jesus of casting out demons by the power of Satan, Jesus replies that, How can someone enter a strong man's house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house. (Matthew 12:29) And he does plunder it. We see the result in Revelation 20: “And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer...” -Revelation 20:3 And as for the real estate deal Satan was trying to make, well, we see the end of that at the very end of Matthew's gospel. For the Great Commission too takes place on a mountain, and this setting seems significant, especially in light of Jesus' declaration that “all authority in heaven and earth” has been given to Him. This is a pointed contrast with Satan's lying statement, "To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will.” (Luke 4:6 NKJV) Quite the contrary, Jesus, having refused Satan's bargain, and having bound him and plundered his goods, now bestows the kingdom on His disciples and takes possession of the nations by sending his disciples to teach and baptize them. I want to end by correcting three misapprehensions that some people might have about this story, which may prevent them from grasping what it teaches us about God. One mistake some have is that Jesus didn't really suffer in the wilderness; that His divine nature was smirking and unbothered by Satan's temptations aimed at his human nature; that all these things just rolled off of Jesus like water off a duck's back. We know this was not the case. Recall Gethsemane again, where Jesus begged the Father to “take this cup from me,” and his sweat fell to the ground like drops of blood — drops of blood, not water off a duck's back. A second mistake would be to think that, yes, Jesus suffered, but that's only because He is human. But that is not what the Bible says. It says that Jesus revealed the Father by his sufferings; that if you want to know what the Father is like, you should look at Jesus, for He who has seen Him has seen the Father. Greek philosophers say that God is an unmoved mover, and that God cannot suffer because he is perfect; but the Bible tells us that Jesus was “made perfect by sufferings.” (Heb. 5:9) Greek philosophers tell us that God cannot be afflicted; the Bible says that “in all their afflictions, He was afflicted.” (Isaiah 63:9) Greeks and Romans thought that suffering was miserable and degrading, and that if you are suffering, you must not have any glory or power; the Bible says that Jesus “humbled himself by becoming obedient to the point of death, even death on a cross. Therefore — not in spite of his sufferings, but because of them! — God has highly exalted him and bestowed on him the name that is above every name.” (Philippians 2:8) There is no clearer picture of Israel's God than the cross of Jesus Christ. That is where we finally see God fully revealed. Finally, a third mistake would be to think that, yes, Jesus' sufferings were powerful and important, but ours are not. The truth is exactly the opposite. As George MacDonald put it, “The Son of God suffered, not that we might not suffer, but that our sufferings might be like His.” And they are. “For this light momentary affliction is preparing for us an eternal weight of glory...” (2 Corinthians 4:17) We are in the Messiah. His story, Israel's story, is our story. In Him, we are faithful Israelites, true to Deuteronomy 6. In Him, we are the suffering servant of Isaiah's prophecies. In Him, the kingdoms of the world belong to us. In Him, we too are victorious over Satan. Let us pray. Lord Jesus Christ, for our sake you fasted forty days and forty nights: give us grace so to discipline ourselves that our flesh being subdued to the Spirit, we may always obey your will in righteousness and true holiness, to the honour and glory of your name; for you live and reign with the Father and Holy Spirit, one God, now and for ever.  Amen.

In the Garden of Gethsemane, Jesus confronts fear, loneliness, and the crushing weight of what lies ahead. Here we see that faith is not the absence of dread, but the courage to trust God when the future feels unbearable.Scripture: Matthew 26:36-41**For the best uninterrupted livestream experience, participate in this week's sermon at nblc.net/sermons

Welcome to Day 2802 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2802 – Wisdom Nuggets – Psalm 115:1-8 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2802 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2802 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: Our God is Supreme Today, we are continuing our journey through the "Egyptian Hallel," the magnificent collection of praise songs sung by the Jewish people during the Passover festival. We are stepping into the first half of Psalm One Hundred Fifteen, covering verses one through eight, in the New Living Translation. To set the stage, let us remember where we stood in our previous trek. In Psalm One Hundred Fourteen, we witnessed the sheer, terrifying power of the Theophany. We saw the earth tremble, the Red Sea flee, and the Jordan River turn back at the very presence of the God of Jacob. It was a psalm of action, movement, and cosmic disruption. Yahweh stepped into history, and the chaotic forces of nature panicked. But as we turn the page to Psalm One Hundred Fifteen, the tone shifts from the dramatic trembling of the earth to a profound, theological reflection. According to Jewish tradition, while Psalms One Hundred Thirteen and One Hundred Fourteen were sung before the Passover meal, Psalm One Hundred Fifteen was the first hymn sung after the meal was finished. Imagine the scene. Jesus and His disciples have just finished the Last Supper. The bread has been broken; the cup of the new covenant has been poured. And before they walk out into the dark night toward the Garden of Gethsemane, they lift their voices to sing these exact words. They sing about the glory of God, the foolishness of the world's idols, and the absolute sovereignty of the King of Heaven. This psalm is a brilliant polemic—a theological argument—against the gods of the surrounding nations. It contrasts the living, unrestrained God of Israel with the dead, handcrafted statues of the pagan world. It challenges us to ask: Where does the glory belong, and what are we truly placing our trust in? Let us dive into the text. Psalm One Hundred Fifteen: verse one. Not to us, O Lord, not to us, but to your name goes all the glory for your unfailing love and faithfulness. The psalm opens with one of the most profound statements of humility in the entire Bible. The psalmist repeats the phrase for emphasis: "Not to us, O Lord, not to us." This is the ultimate deflection of human pride. When Israel looked back at the Exodus—when they remembered the sea parting and the enemies drowning—it was incredibly tempting to pat themselves on the back. It is human nature to assume that if God blesses us, saves us, or uses us, it must be because we are somehow special, worthy, or superior. But the psalmist violently rejects that idea. He says, "Lord, do not give us the credit. We did not part the sea. We did not defeat the Egyptian empire. The glory belongs entirely, exclusively, and completely to Your Name." And why does the glory go to His Name? Because of two foundational attributes: His "unfailing love" and His

When Jesus' time had finally come, he went to the Garden of Gethsemane to pray. It is there, during the season of Lent, that we begin following Jesus on his road to the cross, through the first two stations in the traditional Stations of the Cross. Join us as we discuss the long history of this tradition and the Scriptures that teach us about the events in the Garden of Gethsemane: Jesus' prayer, betrayal by Judas Iscariot, and arrest. Together, we'll reflect on Jesus' humanity, what it cost him to embark on this journey on our behalf, and what it teaches us about our faith as we follow Jesus.

In this episode, we begin with a discussion prompted by a question about The Chosen; if the show depicts Joseph comforting Jesus in Gethsemane, is that a theological shift in broader Christianity toward the LDS idea that angels can be resurrected beings who once lived on earth?  From there, the conversation pivots into Part 2 with a deeper dive into the apocryphal Book of Enoch: why it mattered to early Christians, how Jude appears to quote it, and how Enoch's dramatic narrative tries to explain the origin of evil through fallen angels, forbidden knowledge, and giants the size of Mount Garfield.  We had a couple of spots open up on our Standard of Truth Tour to Missouri/Illinois. We meet in Kansas City on Sunday, June 21st, and fly home from St. Louis on Saturday, June 27th. https://standardoftruth.com/tours/tour-missouri-nauvoo-carthage-springfield-st-louis-june-21-27-2026/ Sign up for our free monthly email: ⁠ ⁠https://standardoftruthpodcast.substack.com⁠   If you have any questions or possible topics of discussion for upcoming podcasts, please email us at: ⁠⁠questions@standardoftruthpodcast.com

This episode is part 48 in a study of the gospel of Luke. Jesus goes to pray in the garden of Gethsemane and is betrayed there by Judas and arrested. He is tried before the Jewish leaders. Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

We all eventually face the crushing weight of a prayer left unanswered. Jesus wrestled with the Father's will in the Garden of Gethsemane. In this message from Mark 14, Pastor Lutzer discusses four critical questions about the “cup” of wrath and Christ's ultimate surrender. Let's find enduring peace when heaven seems silent. To support this ministry financially, visit: https://www.oneplace.com/donate/172/29?v=20251111

We all eventually face the crushing weight of a prayer left unanswered. Jesus wrestled with the Father's will in the Garden of Gethsemane. In this message from Mark 14, Pastor Lutzer discusses four critical questions about the "cup" of wrath and Christ's ultimate surrender. Let's find enduring peace when heaven seems silent. Description Offer:   This month's special offer is available for a donation of any amount. Get yours at https://rtwoffer.com or call us at 1-888-218-9337.  Moody Church Media [https://www.moodymedia.org/], home of "Running To Win," exists to bring glory to God through the transformation of lives.  Erwin W. Lutzer is Pastor Emeritus of The Moody Church in Chicago, where he served as Senior Pastor for 36 years. He is a prolific author of over seventy books. A clear expositor of the Bible, he is the featured speaker on "Running To Win" and "Songs In The Night," with programs broadcasting on over a thousand outlets in the U.S. and across more than fifty countries in seven languages. He and his wife, Rebecca, live in the Chicago area. They have three grown children and eight grandchildren.    SUPPORT:  Tax Deductible Support: https://www.moodymedia.org/donate/  Become an Endurance Partner: https://endurancepartners.org/    SUBSCRIBE:   YouTube: https://www.youtube.com/@MoodyChurchMedia  Daily Devotional and Weekly Digest: https://www.moodymedia.org/newsletters/subscription/ 

Our N.T. reading of Mark's gospel is the heart stirring 72 verses of his 14th chapter.  It records the ‘last supper' that Jesus shared with his disciples and its' age-lasting simplicity has had heart stirring meaning for his genuine disciples in every generation since that time.  After the supper there follows the heart searching time in the garden of Gethsemane, where Jesus prays, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.” [v.36]  The individuality of the Father and Son is so evident here, Jesus sets us an example that wherever Scriptural principles are involved we should follow our Saviour's example and say to our heavenly Father, ” not what I will, but what you will.”  These words make it plain that the ‘theology of the Trinity' which the Catholic's invented centuries later, has no place in the mind of the true believer.Judas now comes “and with him a crowd with swords and clubs'.[v.43]  Jesus does not resist, he says, “let the scriptures be fulfilled.”  And so they were, the Old Testament has several prophecies about this; these Scriptures  also make it plain, as we read yesterday, that there will be a final time of trouble for our world. The words Jesus spoke then have a particular application for us now, “Be on guard; I have told you all things beforehand.” [13 v.23]  Back in today's chapter we note what Jesus told the High Priest, and we see its awesome meaning for us as we live with increasing anticipation of this event.  He was warning the High Priest telling him, ” you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.” [v.62]   The High Priest will be there, among the goats! What horror will fill his heart!   But what a wondrous prospect of joy their fulfilment hold for us. Our thoughts go to the words of Paul when he described this coming event to the Thessalonians in his 1st letter to them, ” the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.” [4 v.16,17]   And where will the Lord be?  Reigning from Jerusalem! The world will experience “a new earth in which righteousness dwells” as Peter puts it in his final epistle [3 v.13]  May the “scriptures be fulfilled” very soon – and may we have the strength of faith to endure the coming tribulation with a sure anticipation of the wonders to follow. 

Welcome to Day 2798 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2798 – Wisdom Nuggets – Psalm 113:1-9 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2798 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred ninety-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title of today's Wisdom-Trek is: The Hallel Begins – The High God Who Stoops Low Today, we cross a significant threshold in our journey through the Psalter. We are stepping into Psalm One Hundred Thirteen, covering the entire hymn, verses one through nine, in the New Living Translation. To understand the shift we are making today, we need to look back at the trail we have just hiked. For the last two days, we have been trekking through Psalm One Hundred Eleven and Psalm One Hundred Twelve. Those two psalms were a matched pair—twin "acrostic" poems that functioned like a classroom. They taught us the "A to Z" of God's character and the "A to Z" of the godly person's character. They were wisdom psalms, designed to be studied, pondered, and memorized in the quiet of the study hall. But today, the bell rings, and the class is dismissed. We are moving from the study hall to the Festival. Psalm One Hundred Thirteen marks the beginning of a special collection known as the "Egyptian Hallel" (Psalms One Hundred Thirteen through One Hundred Eighteen). These six psalms were, and still are, the liturgical soundtrack of the Passover Seder. They celebrate God's deliverance of Israel from Egypt. In Jewish tradition, Psalms One Hundred Thirteen and One Hundred Fourteen are sung before the Passover meal, and Psalms One Hundred Fifteen through One Hundred Eighteen are sung after the meal. This means that on the night Jesus was betrayed, just before He went to the Garden of Gethsemane, He likely sang these very words with His disciples. So, as we read this psalm, we are not just reading poetry; we are stepping into the Upper Room. We are hearing the song that fortified the Messiah for the cross. The theme of this psalm is a magnificent paradox. It presents Yahweh as the God who is Infinitely High—seated above the nations and the heavens—yet who insists on stooping Infinitely Low to lift the poor from the dust and the barren woman from her grief. It is the theology of the Great Descent. So, let us lift our voices with the choir of history and begin the Hallel. The first segment is: The Call to the Servants: A Praise Without Borders. Psalm One Hundred Thirteen: verses one through three. Praise the Lord! Yes, give praise, O servants of the Lord. Praise the name of the Lord!  Blessed be the name of the Lord now and forever.  Everywhere—from east to west— praise the name of the Lord. The psalm opens with the signature shout of the Hallel: "Hallelujah!" ("Praise the Lord!"). But notice...

Many struggle with deconstruction when the heavens remain silent. Through the olive groves of Gethsemane, we find Jesus facing a similar agony. In this message, Pastor Lutzer reveals how Christ submitted to the Father, accepting the cup. Discover how our redemption depended on that unanswered prayer in the garden. This month's special offer is available for a donation of any amount. Get yours at https://offerrtw.com or call us at 1-800-215-5001.  Moody Church Media [https://www.moodymedia.org/], home of "Running To Win," exists to bring glory to God through the transformation of lives.  Erwin W. Lutzer is Pastor Emeritus of The Moody Church in Chicago, where he served as Senior Pastor for 36 years. He is a prolific author of over seventy books. A clear expositor of the Bible, he is the featured speaker on "Running To Win" and "Songs In The Night," with programs broadcasting on over a thousand outlets in the U.S. and across more than fifty countries in seven languages. He and his wife, Rebecca, live in the Chicago area. They have three grown children and eight grandchildren.    SUPPORT:  Tax Deductible Support: https://www.moodymedia.org/donate/  Become an Endurance Partner: https://endurancepartners.org/    SUBSCRIBE:   YouTube: https://www.youtube.com/@MoodyChurchMedia  Daily Devotional and Weekly Digest: https://www.moodymedia.org/newsletters/subscription/

The readings for this homily: https://bible.usccb.org/bible/readings/021526.cfmFresh from a visit to the Holy Land, Fr. Chris Alar, MIC reflects on standing atop the Mount of Olives, praying in the Garden of Gethsemane, walking the Via Dolorosa, and entering the Church of the Holy Sepulchre—the very places where Christ taught, suffered, and redeemed us.Looking out over Jerusalem from the Mount of Olives, he recalls how Jesus wept over the city. Why? Because people would not receive His teaching.The Sermon on the Mount is not a suggestion. It is a way of life. Jesus, the New Moses, does not merely interpret the law—He fulfills and perfects it. When He says to “cut off” what leads you to sin, He speaks in holy urgency. Sin has consequences. Grace is free—but it must be received and cooperated with.Father Chris tackles misunderstood teachings head-on: • Why Catholics read Scripture as literally true—but not literalist. • What Jesus' words reveal about purgatory and accountability. • Why annulment is not a “Catholic divorce,” but a declaration about sacramental validity. • Why the Sacraments are our sure path to grace and salvation.He also pleads for prayers—prayers for persecuted Christians in the Holy Land, and for his dear friend Giuseppe recovering from a stroke. When the Church teaches clearly, it is not to restrict us, but to save us.Christ wept over Jerusalem. May we not ignore His voice today. ★ Support this podcast ★

Yielding | Choosing God's Will Over Our Own In this Sunday morning message, we are reminded that the Christian life is a continual choice between our will and God's will — and true victory is found in learning to yield fully to Him. The sermon opens with the theme God has placed on the church for this season: yielding. From the moment we are born again, we begin a lifelong process of surrendering our desires, plans, and pride in exchange for God's perfect will. Just as Jesus won the greatest spiritual battle in the Garden of Gethsemane when He prayed, “Not my will, but Yours be done,” believers today experience victory when they make that same choice daily. The message explains why yielding is often difficult. Our fallen nature, pride, presumption, lack of prayer, and unrenewed minds all work against surrender. When believers allow worldly influences to dominate their thoughts instead of God's Word, compromise slowly replaces obedience. Scripture makes it clear that loving the world — its desires, distractions, and self-centered pursuits — weakens our love for God. Drawing from Romans 12 and Romans 6, the sermon emphasizes personal responsibility in the walk of faith. While salvation is God's finished work, believers must present themselves to Him — intentionally placing themselves in His presence where transformation happens. Yielding begins with showing up, even when it is difficult, inconvenient, or uncomfortable. God does the changing, but we must make ourselves available. Holiness is explained not as perfection, but as devotion — a life set apart for God's use. Sanctification is an ongoing process through the renewing of the mind by God's Word. The more believers remain in Scripture, the stronger they become to overcome temptation, fear, and spiritual compromise. The sermon also highlights the importance of consistency. Yielding is not occasional obedience but faithful endurance — choosing God when it feels easy and when it feels hard. Just as spiritual strength grows through discipline, believers mature by continually surrendering to God's will rather than their own comfort. The message concludes with a powerful reminder: everything we have comes from God's hand, and yielding to Him is our reasonable response. When God's people live surrendered lives, He is able to work through them in extraordinary ways. Key Takeaway Victory in the Christian life is not found in strength or perfection, but in daily surrender. When we consistently yield our will to God's will, He transforms us, strengthens us, and leads us into His perfect plan.