Podcasts about god paul

What if the people we think are “winning” are actually losing?Jesus begins His most famous sermon by completely flipping the scoreboard upside down.“Blessed are the poor…”“Woe to the rich…”But Jesus is not teaching a poverty gospel.He's exposing where we place our security.Do we trust:• money?• success?• comfort?• influence?• ourselves?Or are we completely dependent on God?This message explores:• what “poor in spirit” really means• why self-reliance is spiritually dangerous• Abraham's radical dependence on God• Paul's shocking perspective on life and death• and why the Kingdom of God belongs to those who trust Jesus completely

…so that they would search for God and perhaps fumble about for [God] and find [God]—though indeed [God] is not far from each one of us. 28 For ‘In [God] we live and move and have our being'… ~Acts 17:27-28a The Athenians had a god for everything — war, love, the sea, the sun — and, just to be safe, a shrine to the god they might have missed. Religion as a cosmic insurance policy. Paul had news for them: you can't have God. God has you. The God Paul proclaimed doesn't sit in a shrine waiting to be appeased. This is the God in whom we live and move and have our being—not the other way around. Not a deity we manage with the right rituals or enough good behavior, but a God who has already claimed us, already provided for us, already met us in the death and resurrection of Jesus Christ. Join us Sunday as we explore what it means to stop trying to control a God who refuses to be controlled—and to rest in the One who holds us instead.

This guide covers the four Revised Common Lectionary readings for the Fifth Sunday of Easter, Year A (May 3, 2026). The week's texts circle around two related questions: * what does it look like to trust God when everything is falling apart, and * what is the community of faith being built into? Stephen dies praying for his killers. The psalmist says their times are in God's hands. First Peter calls the church a living temple still under construction. And Jesus, the night before his own death, tells his frightened friends not to let their hearts be troubled.The ReadingsActs 7:55–60The First Lesson — The Stoning of StephenSummaryStephen has just finished a long speech before the Jewish council in Jerusalem — a retelling of Israel's history that ends with a sharp accusation: the council has done what their ancestors did and resisted the Holy Spirit. The crowd is furious. But Stephen, filled with the Spirit, looks up and says he can see heaven open and the Son of Man standing at the right hand of God. That is the final straw. They rush at him, drag him out of the city, and stone him. As they do, Stephen prays two prayers: one asking Jesus to receive his spirit, and one asking God not to hold this sin against his attackers. He says the second one kneeling down, and then he dies. The text notes in passing that a young man named Saul is standing there, approving of the execution.Key Ideas for Preaching1. Stephen's final prayers are direct echoes of Jesus on the cross — committing his spirit to God and asking forgiveness for those killing him. This is not coincidence in the telling of the story. We can explore what it means to die the way Jesus died, and how that kind of dying becomes a form of witness.2. The vision of the Son of Man standing — not seated — at the right hand of God is worth pausing on. In most other texts the image is of Jesus seated. Here he is standing, as if rising to receive Stephen. That small detail carries significant pastoral warmth. God is not indifferent to what is happening.3. Saul is introduced with chilling brevity: he was there and he approved. This one sentence sets up one of the most important turning points in the whole book of Acts. We may want to use this moment to reflect on how proximity to events — even terrible ones — plants seeds whose growth we cannot predict.4. Stephen's prayer for his killers puts forgiveness in the most extreme possible context. This is not forgiving a minor slight. It's an honest struggle to ask how hard this is, without making it sound like a simple requirement. What enables someone to pray this way? The text points to what Stephen was seeing.Significant Cautions⚠ Stephen's speech leading up to this passage includes pointed criticism of the Jerusalem leadership, and it has historically been used to fuel anti-Jewish sentiment. Preachers should be careful to locate the conflict within an internal first-century Jewish debate, not as a universal verdict on Jewish people or Judaism as a whole.⚠ Martyrdom accounts can be preached in ways that romanticize or even encourage suffering and death. Be careful not to hold Stephen up as someone to imitate in a way that suggests his death was straightforwardly good or desirable. The text mourns his death even as it honors his faithfulness.⚠ The mention of Saul's approval is easy to treat as mere scene-setting. But it deserves to be named honestly: the same person who would later write much of the New Testament participated in this killing. That is uncomfortable, and it should be. There's something here (or coming) about what it means to be truly converted.Psalm 31:1–5, 15–16The Psalm — Refuge in CrisisSummaryThis psalm is a cry for help from someone in serious trouble — pursued by enemies, trapped, and frightened. The speaker turns to God as a place to hide, a strong fortress, and the one who can pull them out of the net that has been set for them. Verses 15 and 16 reach the heart of the psalm's trust: ‘My times are in your hand.' Whatever is happening, and however little control the speaker has over it, God holds the clock. The psalm ends with a plea for God's face to shine and for deliverance to come.Key Ideas for Preaching1. The phrase ‘my times are in your hand' is one of the most quietly powerful statements of trust in the Psalter. It does not claim that everything will turn out fine. It claims that the one who holds time is trustworthy. We can open up the difference between those two things for a congregation.2. Paired with the death of Stephen, this psalm gives language for what it might feel like to face mortal danger with faith intact. Stephen's vision and his prayers suggest someone who had already internalized something like this psalm — not that death is easy, but that God holds what we cannot hold ourselves.3. The image of God as a rock, a fortress, and a hiding place is physical and concrete. God is not an abstraction here but a place to go. We may well ask: what does it look like in practice to run to God rather than away from difficulty?Significant Cautions⚠ The psalm's language about enemies is vivid and personal. In the context of worship, be thoughtful about how ‘enemies' is interpreted. The text is not an invitation to name specific people as targets of divine punishment — it is the prayer of someone overwhelmed, using the language available to them.⚠ Verse 5 — ‘Into your hand I commit my spirit' — is the verse Jesus quotes from the cross in Luke's Gospel. It is also traditionally used at the time of death. If preached alongside the Stephen text, be aware that this verse may carry deep weight for people in the congregation who are grieving or facing serious illness.1 Peter 2:2–10The Epistle — Living StonesSummaryThe letter calls its readers to crave the word the way newborn babies crave milk — purely, instinctively, urgently. They have already tasted that the Lord is good, and that taste should create appetite, not satisfaction. The passage then builds a picture of the church as a living temple, not made of cut stone, but of people — each a living stone being built into something together. Christ is the cornerstone, the one the builders rejected but whom God placed at the foundation. Those who trust in him will not be put to shame. And those who belong to this community are named in layered, rich terms: a chosen race, a royal priesthood, a holy nation, God's own people — called out of darkness into remarkable light.Key Ideas for Preaching1. The image of spiritual milk and growing appetite is unusual and worth dwelling on. Many people in a congregation have lost the hunger they once had for Scripture, prayer, or worship. The text does not scold them for this — it invites them to taste again and see what happens. We could use this image to reopen a conversation about spiritual hunger without making people feel guilty for being dry.2. The ‘living stones' image is a genuinely striking way to describe the church. Each person is a stone — not decorative, but structural. The building does not hold together without each one. This gives a theological grounding to the practical reality that every person in the congregation matters.3. The string of titles in verses 9–10 — chosen, royal, holy, God's own — were originally applied to Israel in the Hebrew scriptures and are here applied to the church, a community that includes Gentiles. We may need to help the congregation hear these not as credentials they earned but as a description of who God has made them. The emphasis falls on what they were called to do: proclaim the mighty acts of the one who called them.4. The cornerstone that the builders rejected is a direct reference to Psalm 118, which Jesus applied to himself. The image connects back to Stephen's death and forward to what the church is being built into. Rejection is not the end of the story.Significant Cautions⚠ The titles in verses 9–10 — ‘chosen race,' ‘holy nation,' and so on — have been used to justify religious exclusivism or even nationalism. We want to be clear that these are descriptions of a community defined by calling and trust, not by ethnicity, culture, or any human marker of identity.⚠ The use of Israel's titles for the church has a complicated history in relation to Jewish-Christian relations. This text has sometimes been read as suggesting the church has replaced Israel. We want to avoid that reading and instead note that the letter is drawing on a shared inheritance, not canceling it.⚠ The ‘newborn infants' image for spiritual hunger can be misread as a call for people to remain permanently childlike in their faith — dependent, unquestioning, always needing to be fed. The context makes clear this is about appetite and receptivity, not permanent immaturity.John 14:1–14The Gospel — The Way, the Truth, and the LifeSummaryJesus is at the table with his disciples on the night before he dies, and he is trying to prepare them for what is coming. He tells them not to let their hearts be troubled — he is going to prepare a place for them, and he will come back and take them to be with him. Thomas pushes back honestly: they do not know where he is going, so how can they know the way? Jesus answers with one of the most famous lines in John's Gospel: he is the way, the truth, and the life, and no one comes to the Father except through him. Philip then asks to be shown the Father, and Jesus responds with some surprise: after all this time, Philip still does not recognize that seeing Jesus is seeing the Father. The passage ends with a promise: whoever trusts in Jesus will do the works he has done, and even greater ones, because he is going to the Father.Key Ideas for Preaching1. This passage opens with a pastoral word: ‘Do not let your hearts be troubled.' Jesus says this to people who are about to go through the worst night of their lives. It is not a command to suppress grief or pretend things are fine — it is an invitation to locate their trust somewhere steady. We can help people sit with that distinction carefully.2. Thomas's question is one of the most honest moments in the Gospels. (Why we called him “Honest Thomas” a few weeks ago!) He does not pretend to understand. He says plainly: we do not know where you are going. Jesus does not scold him. He answers. We can use Thomas here to give the congregation permission to ask the questions they are actually carrying.3. The claim ‘I am the way, the truth, and the life' is one of the most contested verses in John's Gospel. We want to address it directly rather than skipping past its difficulty. It is worth exploring what Jesus means by ‘way' — not a set of rules, but a person to follow — before moving to what is claimed about the Father. I still like what Eugene Peterson had to say (at length) on this matter:We can't suppress the Jesus way in order to sell the Jesus truth. The Jesus way and the Jesus truth must be congruent. Only when the Jesus way is organically joined with the Jesus truth do we get the Jesus life.”― Eugene H. Peterson, The Jesus Way: A Conversation on the Ways That Jesus Is the Way4. Philip's request — ‘show us the Father and that will be enough for us' — is deeply human. Most people in the congregation have, at some point, wanted exactly that: a clear, unambiguous sight of God. Jesus' answer is that they have already been given it. 5. The promise that believers will do ‘greater works' than Jesus is genuinely puzzling and often glossed over. It is worth addressing honestly. The clue is in the reason Jesus gives: he is going to the Father. The resurrection and the Spirit's coming make possible a wider reach than Jesus' own earthly ministry had. This is not about individual superpowers — it is about a community continuing a movement.Significant Cautions⚠ The verse ‘no one comes to the Father except through me' has been used as a blunt instrument in conversations about salvation and who is included or excluded. We should engage it honestly rather than either avoiding it or using it to draw sharp lines around other religious traditions. The context is pastoral — Jesus is comforting grieving disciples, not issuing a theological boundary statement.⚠ The ‘many dwelling places' in the Father's house has been heavily freighted with speculation about heaven and the afterlife. The text does not describe what those dwelling places look like. Be careful to resist the temptation to fill in what the text leaves open, and instead focus on the promise itself: there is room, and Jesus is preparing it.⚠ The claim that seeing Jesus is seeing the Father is one of John's deepest theological commitments. It is also easily misread as making Jesus and the Father identical in every way. The Gospel itself maintains distinction alongside unity. We do not need to resolve this fully, but we should not flatten it either.Thematic ConnectionsThe thread running through all four readings this week is trust in the face of things we cannot control. Stephen cannot stop what is happening to him, but he can choose what he does with his final moments — and he chooses prayer. The psalmist cannot see how their situation will resolve, but they name their trust in the one who holds their times. First Peter tells a scattered, vulnerable community that they are being built into something that will last. And John 14 begins with Jesus telling his closest friends not to let fear run the show.John 14 is the natural center for preaching this week — it is rich and wide enough for a full sermon on its own. But Acts 7 offers a powerful alternative angle: what does trust look like not in a quiet moment of reflection but in the worst moment of a life? A preacher willing to sit in that question without resolving it too quickly will find a great deal to work with. The psalm and First Peter can serve as supporting voices in either direction.Narrative LectionaryThis guide covers the Narrative Lectionary reading for the Fifth Sunday of Easter, Year 4 (May 3, 2026). The primary text is Paul's sermon in Athens — one of the most unusual moments in Acts, where Paul finds himself in the middle of a philosophically sophisticated city full of altars to gods he does not recognize. Rather than leading with condemnation, he starts with what he finds and builds from there. The supplemental verses from John 1 name what Paul is ultimately pointing toward: the God whom no one has seen has been made known in Jesus Christ, from whose fullness we have all received grace upon grace.The ReadingActs 17:16–31The Primary Text — Paul's Sermon at AthensSummaryPaul arrives in Athens while waiting for his companions and finds himself deeply unsettled by how many idols fill the city. He begins debating in the synagogue with Jews and God-fearers, and then in the public square with anyone who will listen. Some Epicurean and Stoic philosophers encounter him and bring him to the Areopagus — Athens' formal court of intellectual and civic life — to explain this new teaching they keep hearing about. They note, somewhat dismissively, that he seems to be talking about foreign gods. Paul stands up and starts not with an attack but with an observation: he can see that the Athenians are very religious people. He even found an altar inscribed ‘To an Unknown God.' That, he says, is exactly what he has come to tell them about.Paul then speaks in terms his audience can follow. The God who made the world does not live in temples made by human hands and does not need anything from us — God is the one who gives life and breath to everything. God made every nation from one source and set the boundaries of where they live, so that people everywhere might search for God and perhaps find him, though God is not actually far from any of us. Paul even quotes their own poets: ‘In him we live and move and have our being,' and ‘We are his offspring.' If we are God's offspring, then God cannot be made of gold or silver or stone shaped by human imagination. God has overlooked the times of ignorance, but now calls everyone everywhere to turn around, because a day of judgment is coming. The judge has been appointed — and God raised him from the dead as proof. At the mention of resurrection, some laugh, some want to hear more, and a few believe.Key Ideas for Preaching1. Paul does not open by telling the Athenians they are wrong. He opens by telling them he has been looking at what they have built and finds them genuinely religious. The altar to an unknown god is his starting point, not an object of ridicule. This is a remarkable model of how to enter a conversation with people outside the faith — starting with what is already there rather than what is missing.2. The God Paul describes is not contained in any building, does not need anything, and is already close to every human being. This is a picture of God that cuts against every form of religious gatekeeping. Preachers can ask: how does a congregation hold this truth — that God is not far from anyone — alongside a commitment to proclaiming Jesus specifically?3. Paul quotes the Athenians' own poets back to them. He finds truth about God already present in their tradition and uses it as a bridge. This is a rare moment in Acts, and it raises a genuinely important question for preachers: where do we see true things about God showing up outside the walls of the church? How do we engage those places?4. The audience splits at the mention of resurrection. Some laugh, some want to hear more, some believe. Paul does not chase the laughers or try to convince the skeptical. He states what he came to say and lets people respond as they will. (He has spoken his piece and counted to three, so to speak.) 5. The sermon ends with a call to turn around — the same basic movement as every other proclamation in Acts, just dressed in different clothes. The framework is cultural and philosophical rather than scriptural, but the destination is the same. Preachers can explore what it looks like to say the same essential thing to very different audiences without simply giving the same sermon.Significant Cautions⚠ It is tempting to use this passage as a simple endorsement of cultural engagement or interfaith dialogue. The passage is more complicated than that — Paul is genuinely troubled by the idols around him, and his sermon ends with a clear call to leave them behind. A sermon that only celebrates Paul's openness without noting where he still draws a line will miss the tension the text holds.⚠ The phrase ‘times of ignorance God overlooked' has sometimes been read as dismissive of all non-Christian religious practice before the gospel arrived. That reading oversimplifies. The text is pointing toward a shift in how God is acting in the world, not making a sweeping judgment about the sincerity or value of other people's religious lives.⚠ Be careful about using this passage to suggest that all religions are ultimately saying the same thing and pointing to the same God. Paul does not say that. He finds a point of contact, and then he redirects. The altar to the unknown god is a starting point, not an ending point. Those two moves need to be kept together.⚠ The mixed response at the end — laughter, curiosity, belief — can be used to prepare congregations for the reality that not everyone will respond to the gospel. That is legitimate and worth naming. But be careful not to use the laughers as a way of dismissing skeptical people in the congregation or culture as simply closed-minded. Intellectual doubt is not the same thing as hardness of heart.John 1:16–18The Supplemental Text — Grace upon GraceSummaryThese three verses come from the prologue of John's Gospel — the opening hymn that sets up everything the Gospel will say about who Jesus is. From his fullness, the writer says, we have all received grace upon grace. The law came through Moses; grace and truth came through Jesus Christ. No one has ever seen God, but the only Son, who is close to the Father's heart, has made God known. It is a compressed statement about what the incarnation actually accomplished: a full, overflowing gift, and a revelation of God that no one could have accessed any other way.Key Ideas for Preaching1. Placed alongside Paul's sermon at Athens, these verses clarify what Paul is ultimately pointing toward. He finds the unknown God in the Athenians' own altar and works outward from there. John 1 names what has now been made known: the God whom no one has seen has been revealed in the person of Jesus. The supplemental text gives Paul's proclamation its destination.2. The phrase ‘grace upon grace' — sometimes translated ‘grace in place of grace' — suggests not just a one-time gift but a continuing, layered generosity. There is always more. Preachers can use this image to speak to people who feel they have used up their portion of God's patience or kindness, or who are afraid that what they have received is all there will be.3. The contrast between Moses and Jesus in verse 17 is not a dismissal of the law — it is a statement about what has now been added. Grace and truth have arrived in a person, not just a set of instructions. Preachers can explore what it means that the fullest revelation of God is not a document or a system but a life.Significant Cautions⚠ The contrast between Moses and Jesus has a long and painful history of being used to set Christianity against Judaism — as if the law was a failed experiment that grace replaced. That reading distorts both testaments. The law was itself a gift of grace; what John describes is addition and fulfillment, not replacement and rejection.⚠ The claim that Jesus has made God known in a way no one else has can sound like a dismissal of all other religious experience or understanding of God. Preachers should present it as a statement about the particularity and depth of what God has done in Christ, not as a verdict that nothing true about God has ever been known anywhere else.Thematic ConnectionsBoth texts this week move in the same direction: from searching toward finding, from not knowing toward being shown. Paul stands in a city full of altars to gods that no one can quite name, and he points toward the one who has now been made known. John 1 names what that making-known actually looks like: the fullness of God, given in a person, producing grace upon grace. Paul's sermon at Athens is the proclamation; John's prologue is its theological ground. Together they describe a gospel that meets people in their reaching and brings them to something specific.The Acts passage is rich enough for a full sermon. A preacher could focus on Paul's method — starting with what is already there — or on what he says about the nature of God, or on the mixed response at the end. The John verses work best as a brief anchor, either opening the sermon with a statement of what Paul is ultimately pointing toward, or closing with it as a final word about what ‘making God known' actually means. Either placement gives the sermon a theological center that the Athens scene alone does not quite provide. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

From 29/3/26Paul brings our next message from the Sermon on the Mount, exploring treasures and worries in Matthew 6

Most of our prayers are about changing our circumstances. But what if the deepest thing God wants to do isn't change what's around you but change what's inside you? In Ephesians 3:14–21, the Apostle Paul is sitting in a Roman prison when he writes one of the most extraordinary prayers in all of Scripture. He doesn't pray for his situation to improve. He doesn't pray for comfort or relief. He gets on his knees and prays for something far more radical: the complete interior transformation of the people he loves.In this sermon we walk through Paul's five petitions: to be strengthened deep in the inner person, to have Christ fully at home in your heart, to be so rooted in love that nothing can uproot you, to know a love bigger than you can fully comprehend, and to be filled with all that God is.This is the prayer that reshapes a life. Not overnight, and not without resistance. But the God Paul is praying to is able to do far more than anything we could ask or imagine.

Study session scripture: Romans 6:15-23What then? Are we to sin because we are not under law but under grace? By no means! Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness. I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. For when you were slaves of sin, you were free in regard to righteousness. But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.Study session topics:The Triumph of Grace over the Power of Sin, Continued "What then?" Paul anticipates a further objection based on a misunderstanding of his last statement in 6:14 The antinomian again asserts that sin does not matter because "we are no longer under law but under grace" Paul's emphasis is that "sin will have no dominion over [us]," that freedom from the power of sin enables us to fight against sin in our livesPaul's new illustration: Slavery Echoes Christ's words in John 8:31-36 Slave--doulos -Same word Paul used as the first descriptor of himself in Romans 1:1 Not describing chattel slavery, but voluntary slavery Importantly, Paul only describes 2 options: slavery to sin, or slavery to God Paul acknowledges in v. 19 that this is an imperfect illustration, but it is helpful to illustrate 2 truths: God does not look upon us as profitable commodities that He needs, but as weak, frail, destitute beggars whom He graciously welcomes into His house We cannot entrust ourselves to be cared for by God and think that we will somehow rule the roost3 Important Contrasts between Slavery to Sin and Slavery to God Increasing corruption vs. increasing righteousness (v. 19) Romans 1:18-32: Choosing sin over God leads to being given over to a worsening state before God Increasing sanctification comes as a necessary consequence of saying "no" to sin and saying "yes" to God more and moreShame vs. joy (v. 20-21) From a Godly perspective--which we share as slaves to God--all sin is shameful The world gets this backwards and will often try to shame us for obeying God There is great joy in living with a clean conscience Death vs. eternal life (v. 23) We all, consciously or not, seek eternal life (Ecclesiastes 3:11) As God is the source and sustainer of all life, separation from Him means death, but being joined to Him inevitably leads to eternal lifeStudy session audio:

The covenants and oaths of God provide the only reliable framework for the interpretation of of Scripture. Taught at the Biblical Covenants Conference hosted by Grace Bible Church in Portage, WI on March 26, 2026. [2 hours 5 minutes]

Nakakapagod mamuhay nang walang kabuuan. Nawawalan tayo ng linaw at kapayapaan kapag ang paniniwala natin ay hinuhubog ng mga iba't ibang relasyon, pagnanasa, o kultura. Hindi nahihimok ng pabago-bagong motibo ang tunay na pananampalataya. Nagmumula ito sa pagkakakilala natin kung sino ang Diyos at sa buong pusong pagtitiwala sa Kaniya kahit na ang buhay ay pabago-bago.Speaker: Ptr. Paul De VeraSeries: Real FaithScripture: James 4:4-12Watch the full message here: https://go.ccf.org.ph/03012026Tag

In this episode we feature a talk by Paul Williams on Genesis 2. It's a talk concerning God's creation of men and women as HIs image bearers. Questions answered in this episode: - What is the image of God? - Are men and women different? - Why is not good for man to be alone? The Bible Matters Podcast is funded entirely by the generous donations of its listeners. If you would like to become a financial partner with us on this journey, you can give to the project on this link:  https://linktr.ee/BibleMatters Got a question about Genesis? Send us a message and we'll try and answer it in a video! To contact us, email office@biblematters.org

The foolishness of God- Paul reminded the Corinthian church that the cross of Jesus Christ was not just a superior philosophy. It may seem like foolishness to the world, but the message of the cross is the answer to the greatest need of all humanity. It is the power of God.

Connect with Paul Young:https://wmpaulyoung.com/Connect with Tyson:If you want to hear God more in your life, check out The Receive Academy: https://receiveacademy.com/Chapters:00:00 Introduction03:01 Hearing God in Everyday Life11:01 Trust and Fear in Decision Making14:24 Living in the Present Tense22:51 The Wedding at Cana: An Example of Divine Timing28:56 The Meeting Place Within31:10 Mentoring and Spiritual Practices32:55 Identity and the Court Jester42:53 Living in Participation53:44 The Sequel to The Shack55:10 Final Thoughts

Title: A Pastor's Hope Text: 1 Thessalonians 3:11-13 FCF: We often struggle trusting the Lord to raise up godly attributes in us. Prop: Because godly pastors hope for what God promises to give His true children, we must have this hope for ourselves. Scripture Intro: [Slide 1] Turn in your bible to 1 Thessalonians chapter 3. In a moment we'll begin reading in verse 11 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. Last week we saw how Paul's pastoral concern was assuaged by the good news that Timothy brought back from his visit with the Thessalonians. Their faith, love, and hope were steadfast. But Paul, having a pastor's heart, and being a disciple maker like every other true believer, desired not only to fellowship with the Thessalonians again, but to minister to them and complete what was lacking in their faith. As we mentioned last week – the following two chapters seek to do just that. Paul isn't going to wait until they are together again before he begins to complete their faith. But today, before he gets to his teaching, and by way of introducing the things he wishes to teach them more about, he closes out this section of the book with what we call a benediction. The word benediction is the combination of two Latin words meaning “to speak well of” or “to speak good words.” Although we are studying an epistle, which is a genre in the bible that combines teaching and instruction in the form of a letter, a benediction is a subgenre used in many letters but not exclusively in letters. Aaron's blessing in Numbers 6:24-26 is an example of a benediction which occurs in the Pentateuch which is a blend of history, teaching, and law genres. So how do we study a benediction? Since it is a subgenre we must look at it in context of the main genre. In this case we will interpret these last three verses based on the context of the letter to the Thessalonians. But generally speaking, benedictions are a series of blessings, hopes, or prayers FOR God's people, expressed BY spiritual leaders, pleading TO God for His blessing, and designed as a comfort FOR God's people. As you can see, benedictions work on multiple levels. And today by God's grace we will see all these levels on display. So, without further ado, Please stand with me to focus on and give honor to the Word of God as it is read. Invocation: Great God and Father, Lord Jesus Christ, Holy Spirit and comforter, we come to You today to gather around Your Word. We do so, expecting You to bless us, change us, and refine us. We are but clay in Your hands. Mold us and shape us according to Your will. May we hope and desire the things You promise to give us so that we may hope rightly. Give us what You promise and help us to yearn for it too. We pray this in Jesus' name, Amen. Transition: [Slide 2] “Hope is faith in future tense.” Peter Anderson “'Hope is biblical shorthand for unconditional certainty.” John Blanchard “A man full of hope will be full of action.” Thomas Brooks “When you stop hoping you are in the vestibule of hell, for there is no hope there.” A.J. Cronin “The nearer to heaven in hopes, the farther from earth in desires.” William Gurnall Let us ponder these words as we look to the scriptures today. I.) Godly pastors hope for meaningful fellowship among believers, so we must have this hope for ourselves. (11) a. [Slide 3] 11 - Now may our God and Father Himself and Jesus our Lord i. Notice first who Paul addresses this benediction to. ii. The reason I say benedictions have multiple layers is because Paul is obviously writing this to the Thessalonians. But in the middle of talking to them, he addresses two persons of the Godhead. iii. So, Paul speaks to God but through Him to the Thessalonians as well. iv. There is no doubt that this wish, this prayer, this hope, is designed to comfort them. v. Yet it is certainly a prayer to God. vi. Paul mentions two persons of the Godhead – The Father and the Son. vii. This alone requires some investigation. 1. First, we understand that Jesus is very clearly elevated to a position that is equal to the Father. a. Paul's trinitarian theology shines through as God the Father and Jesus our Lord are both prayed to in this text. b. Other than the order of their mention, there is no indication at all of any hierarchy or subordination here. c. And since Paul sometimes inverts this order, even this is not really an indication of hierarchy at all. d. In Paul's mind they are equal in power and glory. They are both deserving of hearing our prayers. 2. Second, Jesus is clearly understood here to be not only equal with the Father, but also Divine. a. He is not merely a human being elevated to the same status as God the Father, but is also the Lord. b. Specifically, the evangelists' and the Thessalonian church's Lord. c. Although Lord can be used to talk about someone that is a respected man, like a master of a slave, or a noble, it can also be used as a synonym for God. d. In this text, because Jesus is being prayed to, the most natural way to interpret the word Lord, is as if Paul is addressing the God of the Old Testament but applying that title to Jesus of Nazareth. 3. Third, I would very much like to address the conspicuous absence of the third person of the godhead. Unfortunately, it is a time-consuming venture that doesn't lead us to a definitive answer. So, I will save that discussion for Thursday Night prayer group and bible study. Be sure to join us as we discuss why Paul might have omitted the Holy Spirit from this benediction. viii. But what blessing does he seek for them? ix. This nicely divides up this morning's sermon into our three points. The points of Paul's requests. x. First, he requests that God… b. [Slide 4] direct our way to you, i. Paul's first desire, is the same desire he's been expressing since chapter 2. ii. He greatly desires to see them again face to face. iii. He desires fellowship. And He is praying that God's providence might guide him and his companions back to them soon. iv. This is certainly something that should be a good word for all God's people. To pray to God that God would allow us to direct our way to each other… this is a good word. A good wish. A comforting thought. c. [Slide 5] Summary of the Point: Paul hopes that the Lord will providentially direct him and his companions back to the Thessalonian church. In this we see a pastor's heart which hopes for meaningful fellowship to occur among believers. Paul desires to be among them and fellowship with them. He desires that fellowship among believers to be meaningful and frequent. So, Paul looks to the Lord in prayer, that God might direct them back to one another. If Paul desires this for himself among the Thessalonians, it is easy to see the application for ourselves. We too must earnestly desire and hope for this fellowship with other believers as well. Transition: [Slide 6(blank)] But this is not the only hope that Paul expresses in this benediction. Paul has two more requests of the Lord for the Thessalonians. Let's see what else he hopes for in verse 12. II.) Godly pastors hope that all believers will follow their example and abound in love for all, so we must have this hope for ourselves. (12) a. [Slide 7] 12 - and may the Lord cause you to increase and abound in love for one another, i. Paul's second prayer request and hope for them is that the Lord causes them to love more. ii. By Lord Paul could be referring to any person of the godhead or to God the Triune. Contextually and theologically it makes the most sense though that he is referring to the demonstrator of love to us, the Lord Jesus Christ. iii. Paul's specific request is that they increase and abound in love. iv. By this Paul does not desire them merely to love incrementally more than they already do. v. Instead, he desires that they increase to the point of overflowing. That there be an abundance of love flowing from them, caused by God. vi. But what is the object of their abounding love in Paul's prayer? vii. First it is for one another. viii. By this he means the church there in Thessalonica. ix. Jesus Himself said that they will know that you are my disciples by your love for one another. x. By this we can conclude that one key evidence that grants assurance that we are indeed a true believer, is that we love others who are also true believers. xi. Paul then, is simply asking the Lord to cause this fruit of their salvation to manifest itself in abounding ways. xii. Paul will mention this in chapter 4 where he will teach on this topic with greater specificity. xiii. For now, it is a comfort to them to think of the Lord causing them to love each other in an abounding way. xiv. Because of the ostracizing of their unbelieving friends and family – this would certainly be a welcome thought. b. [Slide 8] and for all people, i. But thinking about the lack of love they were receiving from unbelievers may have prompted Paul to also pray that their love is not limited just to the church. ii. Paul prays that their love would abound… even for those who are not part of the church. Even for those who have afflicted them for their faith in Christ. iii. Paul prays for the Lord to increase their love – even for their enemies. iv. While it may gratify our flesh to hate our enemies… the spirit of a true believer would certainly be comforted by the hope that their love would abound, even for those who hate them. v. In this they know that they are following in their Savior's footsteps, as He too came and gave His life for sinners. Sinners who did not know God or seek Him. vi. Sinners like them. vii. This answers the object of their love and the magnitude of their love… but Paul desires to illustrate the love he prays for by using his own example. c. [Slide 9] just as we also do for you, i. When Paul and his companions arrived in Thessalonica, there were no friends for them. ii. They spent 3 weeks preaching in the synagogue with limited success. iii. Most of the Thessalonian church were former pagans, ignorant of the God Paul preached and the Savior He followed. iv. And as a reminder, Paul has just gotten through speaking of the intensity of the evangelists' love for this church and desire to be with them. v. Being imitators is a key theme in this book. vi. The Thessalonians were imitators of Christ and of the evangelists and others were imitating them. vii. Here Paul provides his and his companion's example as the pattern for the love he prays the Lord will cause to abound in them. viii. This would be yet another comforting thought for them. To be in such a place that their love for one another and for all people imitated the love the evangelists had for them. d. [Slide 10] Summary of the Point: Paul, using himself and his companions as an example, hopes that the Lord would cause to grow to an abounding degree the love that the Thessalonians have for one another and for all men. As a godly pastor, his life demonstrates this love and his heart desires it to be the same in every other believer. As such the application for us is easy to locate. All of us, no matter what role we play in the body of Christ, must hope to grow and abound in love for one another. We must hope to be an example to others of what abounding love for all looks like. Transition: [Slide 11(blank)] Paul has one final hope he prays for in this text. It is actually an expected and hoped for result of the love he has prayed for to grow in them. Let's look at verse 13. III.) Godly pastors hope all believers are perfected in holiness at Christ's return, so we must have this hope for ourselves. (13) a. [Slide 12] 13 - so that He may strengthen your hearts blameless in holiness, i. What result is Paul praying will happen because God caused their hearts to increase and abound with love for one another and all men? ii. In a word… holiness. iii. The first part of this verse is a little clunky. iv. If we were to read it literally it would be something like, v. “To the to strengthen your hearts blameless in holiness.” vi. The first two words, rather than meaning “to the” should be translated with language that expects a result. vii. In order that, so that, with the result of… viii. The verb strengthen is in its infinitive form. Which eliminates our ability to see who or what is doing the strengthening. ix. Most translations rightly pull the subject from the context which is obviously God Himself. x. Some translations try to leave it ambiguous by inserting a passive “that your hearts may be strengthened” making the subject uncertain. But there is no real reason to do this in the context. xi. It is clear that Paul means that God is doing the strengthening of their hearts. xii. If God is causing their love to abound, it certainly follows that as a result He will strengthen their hearts toward holiness. xiii. But the final expression deserves a closer look too. xiv. Being blameless in holiness seems to be redundant. If someone is holy, they certainly are blameless. And if someone is blameless, most likely they are holy. xv. So, what does this expression mean? xvi. Given what Paul will talk about in chapter 4, we can read between the lines that Paul is praying that their love for all men will strengthen them to forsake sexual immorality and maintain a pure life with one another. xvii. Although blamelessness in holiness certainly means more than merely godly sexual ethics – that is certainly included in it. xviii. Since a love for God and a love for others encapsulates all of the law and the prophets – to be truly set apart for God in a way that no one can find fault with – must flow from both a love for God and a love for all men. xix. But Paul may be indicating not merely a holy life that is practiced now, on earth. He may be also pointing beyond this life… b. [Slide 13] before our God and Father, at the coming of our Lord Jesus with all His saints. i. We return to the Father and the Lord Jesus as Paul bookends his benediction with His mention a second time. ii. Here we see that Paul prays for blameless holiness for the Thessalonians specifically before God at the second coming of Christ. iii. We know that next the Lord Jesus will come to judge the living and the dead. And so Paul may have his eyes on that final winnowing of genuine believers and pretenders. iv. His prayer then may not simply be that they are holy now – but that they might be strengthened for the time that they are truly perfected. v. Of course, chapters 4-5 include a good deal about the second coming of Christ. So, Paul alludes to that in this benediction as well. vi. One final thing to point out here that is actually somewhat off-topic, is a teaching regarding the end times. vii. Here we see Paul overtly point to the second coming of Christ being done “With all His saints” 1. There is a bit of an interpretational issue here that has commentators divided. 2. Paul seems to be quoting from Zechariah 14, which would tend to favor the idea of the word “saints” or “holy ones” meaning angels rather than people. a. But in the Old Testament the term “holy ones” or “saints” is rather ambiguous. Often it is clearly used to talk about angels and also often it is clearly used to talk about God's people. And of course, many times, it is unclear to which it is referring. b. However, the same is NOT true in the New Testament. Every single use of the term “holy ones” in the New Testament minus two are clearly referring to God's people and NOT to angels. c. Jude 14 could refer to angels, but it could just as easily refer to God's people. d. And here, is the only other unclear reference. e. Furthermore, Paul uses the term “holy ones” 43 times in his letters. In every other instance… he is referring to true believers. 3. Because of this I find the interpretation inescapable. Paul is referring either to God's elect people, or, perhaps, to God's elect people and angels. 4. Since the word saints, or holy ones means Christians we must deal with a spurious way the word is being used today. 5. Saints – is not a special term in the scriptures used to denote some upper class of Christians which have performed miracles or done especially wonderous things for God. Nor is sainthood ever granted or recognized by the church in the scriptures. a. That is literally never how the New Testament uses the word. b. The word itself means the same thing as holy mentioned previously in this verse. Holy means morally pure and set apart. c. Paul wishes that all of them be saints in that they are blameless in holiness. d. And the writer of Hebrews says that without that saintliness… without holiness – no one sees God. e. Saint then, or holy one, is merely another expression of a person who is a genuine believer. f. All believers are saints. And there are no qualifications for sainthood besides being a regenerated believer in Christ. 6. Now, interpreting this as God's people coming with Christ, does pose a bit of a problem interpretationally when it comes to the teaching of chapters 4-5 about the Lord's coming and how believers will meet Him in the air… but that is easily understood when we understand one common practice of the day. 7. When dignitaries or very important people would come to a city, the priests, the rulers, the authorities, the people of note in the city, would leave the city walls and come outside the city to meet the dignitary. Then they would follow him in. 8. Of course we are called a kingdom of priests, heirs to the throne, and the bride of Christ. 9. In this way, God's people can both meet Christ in the air and come with Him. 10. Of course, any Premillennial interpretation of the end times has no problem harmonizing these facts since they would all conclude that we go to meet Jesus and then return with Him when He comes to set up His earthly Millennial Kingdom. 11. We simply disagree on the timing of the return. 12. Postmillennial and Amillennial folks have more difficulty here. And many simply interpret this passage as referring to angels. viii. But coming back to the topic of Paul's wish here… ix. What a comforting thought for the Thessalonians. That the Lord would strengthen them to the level of blameless holiness that the Lord would require of all who might join Him at His return. c. [Slide 14] Summary of the Point: Paul's final hope for the Thessalonians is that the Lord would strengthen their hearts to not only live holy lives today, but that they would be perfected and presented faultless before God when Christ returns with all His people. Every godly pastor hopes for this to be true of their congregation. And as such, the application is clear for us too. We must hope that we will not only be holy now, but perfected in that holiness when the Lord returns. Conclusion: So CBC, what have we learned today that corrects and instructs our faith and shapes and guides our practice? Broad Concepts of Faith and Practice: [Slide 15] Paul expresses these good words for the Thessalonians as he prays to the Lord pleading for these three hopes for the them. He hopes that the Lord would providentially direct them to fellowship together again, that the Lord would cause their love to abound toward all, and that the Lord would strengthen their hearts in perfect holiness when Jesus returns. These amount to what every godly pastor hopes for and prays for, for his flock and all believers. As such these should be our hopes too for ourselves. We should hope that God allows us to fellowship with other believers often and in meaningful ways. We should hope that God causes us to grow and abound in love toward all men and especially those of the household of faith. And we should hope that God strengthens us to grow in holiness today so that when He returns and we return with Him, we should be found faultless and perfectly holy with Him. But how do these applications connect to our life today? Let me take a closer look with you. 1.) [Slide 16] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God providentially directing His children to fellowship with one another often and in meaningful ways, should be a great comfort and hope to true believers. a. But we live in an increasingly individualistic society. b. People don't have to come to church anymore – they can just watch it on the internet. c. I even saw a church advertise that their wi-fi signal was so strong that it reached the parking lot. d. So, if you don't feel comfortable coming in, don't worry, just park in your car and tune in from the parking lot. e. Some have said, “I don't need the church, I have Jesus.” f. My friends, these are lies. g. You can't have Jesus without the church. And you can't have the church without Jesus. h. How can you say that? i. The Apostles taught that WE are the body of Christ. j. My friends, attending via facebook livestream is not attending. It is not fellowshipping. It is not corporate worship. It is not church. k. It'll do in a pinch when you are shut in or sick… but it isn't church. l. Listening to sermons and podcasts isn't the church either. m. Nor is chatting online with other believers or arguing in forums. n. Without the church, you are a rudderless ship. Without God's people ministering to you and you ministering to them, you are tossed around in the waves of the sea. o. True believers delight… hope for… and seek out fellowship with other believers. p. We thrive on it. We need it. q. Do you see fellowship with other believers this way? r. If not, its time to rethink some things. It may even be appropriate to ask yourself, if you are truly a believer. 2.) [Slide 17] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God causing His children to grow and abound in love for one another and other men, should be a great comfort and hope to true believers. a. Along with our more individualistic society, we also have a love problem. b. From definition to object, from magnitude to demonstration, we have a love disease. c. Our definition of love is distorted. So much so that the unconditional undeserved love of God is often so foreign to us when we first hear of it. d. The object of our love is frequently enjoyed toward those who always agree with us or those who return the love we offer. Again, when we see the unconditional aspect of Christ's love for His church, in that while we were yet enemies, He died for us, that is so odd to us. e. The magnitude of our love is a paradox of over-loving things and practices, and under-loving and valuing people. “Save the whales” and “kill the children” are often said by the same lips. f. And if that wasn't bad enough, demonstrating love has been reduced to 5 languages, which is already an extrabiblical interpretation of demonstrating love, but when you give that to a person who is not a believer, it is weaponized for a way to get the kind of love they want, rather than teach them how to love others. g. So yes… we have a love problem. h. But the church… God's people… we should be different. i. We should be looking longingly for the day that God will cause the love we have toward others to abound. Specifically, and especially toward other believers. j. This coupled with the hope for fellowship only intensifies the need for Christians to give the church a much higher priority than they are giving it today. k. Of all the things people prioritize, I fear that gathering with God's people is often an afterthought… if it is a thought at all. l. But growing in and abounding in love for other Christians should be a great hope for those who are genuine believers. m. But our love is not so narrow. n. In fact, our selfless, unconditional love should also be pointed at those who are not believers too. o. We certainly remain guarded with unbelievers. We know they do not understand and will seek to harm us. And we don't need to intentionally leave ourselves open to their abuse. p. But we certainly do not retaliate in thought, word, or deed. q. Overall, growing and abounding in love for all men ought to be one of the greatest wishes of every true believer across the board. r. If you don't desire to love others more… you may need to do some soul searching. You may yet be lost after all. 3.) [Slide 18] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that God strengthening our hearts to holiness now and perfect holiness when Christ returns, should be a great comfort and hope to true believers. a. The bane of the accurate teaching of the free grace of God is the overcorrection into license. b. The logic sounds fairly sure. c. Christ died for sin. I am a sinner. Christ died for me. He paid for all my sin. Therefore, when I sin, I know it is already paid for. Therefore, there is nothing that needs payment. Therefore, I am free… I have been given a blank check to do as I please. d. This thought process has been attacking the church since the apostles' time. They all have written extensively on the matter. e. Paul writes in Romans the logic which concludes with – “Shall we sin then that grace may abound?” f. Paul answers his own question with the strongest negative answer that you can make in the Greek language. g. Mh genoito h. May it never be. Or May that idea never have existed or been born in your mind! i. God's grace and mercy do not allow true believers to continue in sin. Instead, His grace and mercy remind us how we are slaves to righteousness and to live according to His Spirit which is in us. j. Hebrews tells us that without holiness no one will see God. k. Holiness, moral purity and being set apart for God's service is part of the fabric of every true believer. l. We love and aspire to holiness. m. And we hope that one day, when the Lord Jesus returns, He will complete that process, purifying us forever, never to fail Him again! n. Certainly, the greatest part of that eternal Kingdom will be the fellowship with Christ. o. But John says that when we see Him, we will be like Him. p. This thought is a great hope of all true believers. One day, we will never sin again. q. But my friends, if there is a tinge of sadness in that for you. That one day you will never lie, cheat, steal, lust, be selfish, lack courage, or never dishonor your parents again… if such a thought produces in you a wistful longing and loss – then you must examine your heart. True believers hope for the day such a thing were true. r. Are you really His child? 4.) [Slide 19] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must find hope in God doing these things in us. a. We must realize that ultimately, true believers hope that the Lord will direct them to fellowship with God's people, to love more, and to grow in holiness. b. Any attitude or feeling that causes us to despise or become annoyed with any of these things, must be rejected as a sinful and fleshly attitude rather than a pure one. c. If we despise or are annoyed with the idea of fellowshipping more with God's people, we must repent of this and put this sin to death. d. If we roll our eyes or gag a bit at the thought of loving others more, we must repent of this and put this sin to death. e. If we are frustrated with or bothered by the thought of becoming more holy, more different and separated from the world, we must repent of this and put this sin to death. f. Because true Christians desire to be with God's people, grow in love, and holiness. g. How do we do all these? h. Well, if we go back to the text, we realize that not only is Paul asking this of God, but God is the agent working in all these things. i. God is providentially directing the fellowship. j. God is causing the love to grow and abound. k. God is strengthening the heart to holiness. l. God is, as always, our source. We run to Him for these things. Ultimately, we hope… in Him. 5.) [Slide 20] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” True believers will see this prayer answered in their lives. a. Although Paul offers this as a hope and a wish, we know from the rest of scripture that God promises to do these things in the lives of true believers. b. God promises to bring His people together. c. God promises to grow us in love. d. God promises to grow us in holiness. e. Of course there is some human responsibility here. We must step out in faith to pursue fellowship, love, and holiness. f. But God promises that for real Christians… this will be done. g. No one will arrive with Christ with these hopes left unfulfilled. h. And that is a great comfort to us. 6.) [Slide 21] Evangelism: “What about this text points us to Jesus Christ, the gospel, and how we are restored?” Without the fellowship of the church, love like Christ, and holiness, no one will inherit the Kingdom of God. a. This, then, is nothing more than a logical conclusion. b. If God will do these things that Paul has prayed for in every believer… and the prayer itself is a comfort and a hope to God's true people… c. Then anyone who lacks these things cannot truly be a child of God. d. There is always room for growth of course. e. In fact, the hope of growth is part of this equation. We as true believers hope to have these things. f. But if you lack them completely, or have no hope that you would have them, or both… then you cannot possibly know Christ. And therefore, you are still lost in your sin. g. If that is you today. You don't desire to be with Christians. You don't really want to love people that don't already love you. You don't want to live differently and in a way that follows the commands of Jesus. h. But for the first time you've seen this, and genuinely desire that to change. i. I urge you to cry out to Jesus and repent of your sins and submit to Jesus as your Lord and Savior. j. And if you would like to do that today, please see me or another Elder. We'd love to help you through that process. [Slide 22 (end)] Let me close with a prayer by the early church father John Chrysostom Do not let us avoid the reading of the divine Scriptures, Lord. For that would be of Satan's devising, not wanting us to see the treasure, otherwise we would gain the riches. So, he would say that hearing the divine laws means nothing. Otherwise, if we did, we might become doers of the word, as well as hearers. Knowing then his evil plan, Lord, let us fortify ourselves against him on every side. Fenced with this kind of armor, we can live unconquered lives, as well as strike a heavy blow to his head. Then, crowned with glorious wreaths of victory, we can attain the good things to come, by the grace and love toward others of our Lord Jesus Christ, to whom be glory and might for ever and ever, amen. Benediction: Now may our God and Father Himself and Jesus Christ our Lord direct our way to each other, And may the Lord cause us to increase and abound in love for one another and for all people, So that He may strengthen our hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all His Saints. Until we meet again… go in peace.

Paul continues our advent series and looks at the irrefutable claim that Jesus is God - not just a nice guy or a great prophet.    Website: www.prayerhouse.uk Email: connect@prayerhouse.uk Facebook: www.facebook.com/prayerhouseweymouth Instagram: www.instagram.com/prayerhouseweymouth Give : www.prayerhouse.uk/give

We rethink legacy through David's charge to Solomon, contrasting wealth with obedience, and explore how discipleship builds a living temple that outlasts money and monuments. We speak to those with complex family stories and offer hope, courage, and a clear next step.• repentance as daily recalibration toward God• Paul's “worst of sinners” as growing humility• David's lesson: victory from God, not numbers• success defined by obedience, not resources• legacy reframed from wealth to wisdom• discipling children as temple-building• Solomon's writings outlasting his riches• encouragement for absent or painful family stories• practical ways to pass on a spiritual inheritanceThanks for joining us in this conversation today, and we'll see you next timeSend Mike a quick message! (If you seek a reply, instead please contact through Outloudbible.com) Support the showCheck out outloudbible.com for helpful study resources, and to discover how to bring the public reading of God's word to your church, conference, retreat, or other event.

Part 5 Of the many teachings contained in the Bible, there is one teaching that the Bible is unequivocal about and absolute in its declaration: there is but one true and living God.  Monotheism oozes out of every page of God's sacred record in both the Old and New Testaments.  Orthodoxy demands that the adherent of Christianity hold to the belief in the existence of only one God!!  Every prophet from Moses through to Jesus taught that there was but one God.  At first glance, it appears that the Church of Jesus Christ of Latter-day Saints are on the same page.  However, as one begins to dig beneath the surface of its conventional publicity statements, one discovers layer after layer of heresy from the denial of the Trinity to the human anatomy of God the Father. If one is to understand the Mormon hope as it relates to eternity, one must first understand the particular God whom they serve.      Download teaching notes (pdf) https://traffic.libsyn.com/secure/bethesdashalom/5_The_Doctrine_of_God.pdf

After spending the first three chapters of Romans uncovering the bad news—that every one of us stands guilty before a holy God—Paul finally turns the corner to share the Good News: we can be made right with God through faith in Jesus Christ. In this message, Pastor Rich unpacks what it means to be justified by faith, explores powerful words like justification and propitiation, and reminds us that salvation isn't earned by our performance, but received through belief. When we understand that, pride falls away, unity is restored, and faith takes center stage.Whether you're churched, unchurched, religious, or brand new to faith, this passage reminds us that the ground is level at the foot of the cross—and Jesus alone gets the glory.

As Christians, we are called to love others. The world has somewhat distorted the definition of love to mean accept, affirm, or make others comfortable. Today, Pastor Bill teaches that truly loving others means that… in his words, “There is a time to go Batman on somebody.” When you truly love someone, you desire to see them succeed and grow, and not just stay stuck in their sins. To be a Christian is to be an ambassador for Christ, and to be an ambassador is to make His Word known. 

As Christians, we are called to love others. The world has somewhat distorted the definition of love to mean accept, affirm, or make others comfortable. Today, Pastor Bill teaches that truly loving others means that… in his words, “There is a time to go Batman on somebody.” When you truly love someone, you desire to see them succeed and grow, and not just stay stuck in their sins. To be a Christian is to be an ambassador for Christ, and to be an ambassador is to make His Word known. 

Whenever you do an act of kindness, what's the mindset behind it? Do you minister to others for God, or do you minister to God? Those may sound similar, but maybe this will help. Imagine you work for a hotel as a greeter. Do you hold the door open for patrons on the company's behalf, or because you want to show them an act of kindness? In today's message, Pastor Bill teaches that, in the same way, you can either serve people for God or serve people to God. It's not just the actions you do, but the heart behind them.

Whenever you do an act of kindness, what's the mindset behind it? Do you minister to others for God, or do you minister to God? Those may sound similar, but maybe this will help. Imagine you work for a hotel as a greeter. Do you hold the door open for patrons on the company's behalf, or because you want to show them an act of kindness? In today's message, Pastor Bill teaches that, in the same way, you can either serve people for God or serve people to God. It's not just the actions you do, but the heart behind them.

In Part 2 of our deep dive into John chapter 2, we explore the process of transformation—and why it's so difficult. Transformation isn't instant. It's painful. And that's why John frames his Gospel with a call to zeal—a passionate commitment that carries us through the soul-wrenching work of becoming who God calls us to be. In this lesson, we explore: ✅ The Hebrew word qorban (offering) and its root qarab, meaning “to come near” ✅ How offering something valuable is the way we draw close to God ✅ Paul's teaching that we are the offering—a living sacrifice (Romans 12:1) ✅ Why Paul uses Jesus's suffering, death, and resurrection as metaphors for spiritual formation ✅ What it means to undergo an ego death—putting to death the parts of us that no longer serve the goal of abiding with God This teaching emphasizes a powerful principle: “The more difficult the commandment, the greater the sacrifice it demands—and the closer it draws you to God.” To love your neighbor, forgive those who've hurt you, and pray for your enemies—these are not easy tasks. They demand the death of pride, bitterness, and self-justification. But in surrendering those parts of ourselves, we step into the resurrected life of Christ.

This week, Paul warns that even committed Christians can drift into practical atheism—living as if God doesn't exist—and urges believers, especially parents, to actively counter the culture's denial of God by faithfully influencing our children and our children's children.Join us for a weekly narration of Paul Tripp's popular devotional. You can subscribe to our email list to receive this devotional straight to your inbox each week, or read online at PaulTripp.com/Wednesday or on Facebook, Instagram, and the Paul Tripp App.If you've been enjoying the Wednesday's Word podcast, please leave us a review! Each review helps us reach more people with the transforming power of Jesus Christ.Voices of InfluencePaulTripp.com/Voices

It's an old thesis - that capitalism has created a religion out of money. But nobody, not even Marx, has been quite as theologically explicit as Paul Vigna, author of The Almightier: How Money Became God, Greed Became Virtue, and Debt Became Sin. The former Wall Street Journal reporter argues that money literally functions as our modern deity, complete with faith-based belief systems, sacred rituals of accumulation, and moral frameworks that equate wealth with divine favor. Tracing money's origins back 5,500 years to — surprise surprise — Mesopotamian temples, he reveals how what began as a practical accounting tool has evolved into humanity's central organizing principle. Unlike Marx's revolutionary critique of capitalist exchange, Vigna argues in favor of recalibration rather than outright destruction. Imagining money as a useful hammer rather than an almighty god, he questions why we chase dollars instead of human welfare, especially in a digital age when innovative new technologies could provide basic needs for everyone.1. Money literally originated in religious temples 5,500 years ago: "Money shows up first time about 5,500 years ago in ancient Mesopotamia, it is a product of temples. The temple in Uruk is where we find it and the temple scribes developed this system to keep track of the temple's possessions, which is called money."2. Money isn't "real" - it's a collective belief system based entirely on trust: "Money isn't real. Money is an agreement among people. When you talk about trust, we're all trusting in this system. It's a system that we all buy into."3. The Protestant Reformation transformed greed from sin into virtue: "Calvin says, God controls everything... So if you have money, you have it because God want you to have it. Therefore, if you become rich, God wanted you to become rich... you should work hard to make a lot of money because that's what God wants."4. We've confused the tool with the goal: "We could provide the basic needs for every single human being on the earth... And what I say is, we don't do that... because we still have this deeply embedded belief that money... we are chasing money, we are not chasing the thing that society is supposed to be set up to do."5. Bitcoin perfectly illustrates money-as-religion: "Bitcoin is absolutely a religion. It's got its own god in Satoshi Nakamoto... it is the most fascinating thing to watch because it really is, you saw a religion grow up around a monetary system."Keen On America is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

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In the final week of our series Honest To God, Paul unpacks the powerful message of Psalm 73, reflecting on Asaph's journey from envy and doubt to faith and trust in God. In this message Paul highlights how life's frustrations and unanswered questions can actually become the path to deeper faith. As Asaph's focus shifts - from others, to himself, to God - ours can too. Paul reminds us that God is good, faithful, and in control, even when life feels unfair. When we bring our doubts into God's presence, we don't receive judgment - we receive grace, guidance, and an eternal perspective that gives us lasting hope.

In every hero's journey, there are stages where you get to ‘meet the mentor'. They have specific wisdom and guidance that is invaluable for you to continue on your path and face the challenges that lay in front of you. Paul is one of those mentors, not just for me but for millions. Not only is his knowledge of the human body, psychic body, and emotional body as strong as anyone I have known…he has the wisdom to know that those are all the same thing. All different aspects of God.In this podcast he gives invaluable practicum about how to extract entities (and what entities actually are), do real shadow work, illustrate your own guiding myth, and come to know God. Check out his new release of Spirit Gym, which I got to see in action. Truly inspiring!URL: https://myspiritgym.comPromo code: AUBREY15 for 15% off any membership subscriptionConnect with Paul:Website | https://chekinstitute.com/paul-chek/Blog | https://www.paulcheksblog.com/Instagram | https://www.instagram.com/paul.chek/?hl=enYoutube | https://www.youtube.com/@PaulChekLive/featuredListen to Living 4D with Paul Chek | https://chekinstitute.com/podcast/This episode is sponsored by►Korrect Energy | ⁠https://korrectlife.com/⁠►Love To The Seventh Power by Aubrey Marcus: https://chakaruna.com/collections/books►Metal Mark Golden Collectable Art |  https://mtlmrk.com/| Aubrey Marcus |Website | ⁠⁠⁠⁠⁠⁠http://bit.ly/2GesYqi ⁠⁠⁠⁠⁠⁠Instagram | ⁠⁠⁠⁠⁠⁠http://bit.ly/2BlfCEO ⁠⁠⁠⁠⁠⁠Facebook | ⁠⁠⁠⁠⁠⁠http://bit.ly/2F4nBZk ⁠⁠⁠⁠⁠⁠X |  ⁠⁠⁠http://bit.ly/2BlGBAdAd⁠⁠⁠⁠⁠⁠Subscribe to the Aubrey Marcus newsletter:⁠⁠⁠⁠⁠⁠https://www.aubreymarcus.com/pages/email⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠To partner with the Aubrey Marcus Podcast⁠⁠⁠⁠⁠⁠⁠Subscribe to the Aubrey Marcus podcast:iTunes | ⁠⁠⁠⁠⁠⁠https://apple.co/2lMZRCn ⁠⁠⁠⁠⁠⁠Spotify |⁠⁠⁠⁠⁠⁠ https://spoti.fi/2EaELZO ⁠⁠⁠⁠⁠⁠Stitcher | ⁠⁠⁠⁠⁠⁠http://bit.ly/2G8ccJt ⁠⁠⁠⁠⁠⁠IHeartRadio | ⁠⁠⁠⁠⁠⁠https://ihr.fm/3CiV4x3 ⁠⁠⁠⁠⁠⁠

Season 4, Episode 3 | Pastor Chad and Linnea Morris dive into Galatians 1:11–24, exploring the profound transformation of the Apostle Paul from a zealous persecutor of the church to a passionate preacher of the gospel. They reflect on the power of God's grace to interrupt and redirect lives, the significance of spiritual disciplines like prayer, and the importance of rooting our faith in the true gospel—not in people-pleasing or human traditions.

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Paul Holmes opens up our new series Honest to God , where we journey through Psalm 103, reflecting on our tendency to forget God's goodness in the busyness of life. In this message Paul shares personal stories and biblical truths that remind us of God's forgiveness, healing, redemption, and sustaining love. It's an invitation to pause, remember, and respond with gratitude.

Pakiramdam mo ba ay nawawalan ka na ng koneksiyon sa Diyos? ‘Sa gitna ng mga hindi kanais-nais na pinagdadaanan natin ngayon, makakasamba ka pa ba talaga sa Diyos? Muli nating ibalik ang sigla ng relasyon natin sa Kaniya at matuto tayong sambahin Siya kahit hindi natin gusto ang mga pangyayari sa buhay natin ngayon.Speaker: Ptr. Paul De VeraSeries: True WorshipScripture Reading: Psalm 73:1-28Watch The Full Message Here: https://go.ccf.org.ph/05042025Tag

This week, we'll hear another poem from Paul celebrating the radical ways God intervenes to rescue us from sin and darkness. Join us for a weekly narration of Paul Tripp's popular devotional. You can subscribe to our email list to receive this devotional straight to your inbox each week, or read online at PaulTripp.com/Wednesday or on Facebook, Instagram, and the Paul Tripp App.If you've been enjoying the Wednesday's Word podcast, please leave us a review! Each review helps us reach more people with the transforming power of Jesus Christ.

Passage: 2 Corinthians 8:1-9Sermon Notes:Vv. 1-2 The grace of God is what gives us the capacity to be generous in a depraved world. Vv. 3-5 The grace of God fuels a God-centered generosity Vv. 6-8 The grace of God redefines rich and poor Vv. 9 Jesus Christ is the source of all of God's generous grace To give please visit: wearetruelove.com/give Join TLC on our social media for updates!YouTube @truelovecommunity Facebook @truelovecommunityministry Instagram @truelovecommunity

Nakaramdam ka na ba ng matinding pagsisisi dahil sa mga maling nagawa? Ano nga ba ang pagkakaiba ng matinding pagisisisi (remorse) sa tunay na pagsisisi (repentance)?Sa tuwing tayo'y may nagagawa at alam nating ito'y mali, marahil tayo ay may pagsisisi ngunit walang aksyon. Sa kabilang banda, ang tunay na pagsisisi o 'repentance' ay ang kusang loob na paghingi ng tawad sa Diyos at pagkakaroon ng pagbabago hindi lang sa panlabas kundi pati na rin sa ating mga puso. Speaker: Ptr. Paul De VeraSeries: Real People, Real ImpactScripture Reading: Genesis 37:26–27, Genesis 44:18, 33-34,Matthew 27:3–5Watch The Full Message here: https://go.ccf.org.ph/03302025Tag

Follow my new podcast here: Spotify | Apple Podcasts | All platforms  This month, come join me each morning in a daily morning prayer & activation, designed to align your soul, mind, and body with the Infinite Spirit.

The Apostle Paul, the most influential missionary in church history, a man of unwavering faith and perseverance, openly confesses here that he was "pressed out of measure, above strength, insomuch that we despaired even of life." This is not a casual statement. The Greek word for despaired (ἐξαπορέομαι, exaporeō) means to be utterly without a way out, completely at a loss, to feel trapped with no escape. This is deep affliction. This is the kind of suffering that pushes a person to the very brink. This is the kind of affliction that pushes a person to the edge where life itself feels like it is slipping away. This is the inspired Word of God - Paul is not exaggerating here. He is describing a moment in which he and his companions believed they were going to die. And yet, what do we see in this passage? That God had a purpose even in this depth of suffering—to strip Paul of all self-reliance and teach him to trust only in "God which raiseth the dead” (v.9). This passage is not just about suffering; it is about where we place our trust in suffering. Paul's affliction serves as a lesson for us: When we reach the end of our rope, the end of our strength, we discover the sufficiency of God's power. Let's examine four key truths from this passage that will help us understand how we, as believers, are to respond when we find ourselves despairing even of life. The Weight of Suffering The Purpose of Suffering The Power of Deliverance The Role of Prayer Contact us @ 4faithfoundations@gmail.com For more teaching, resources & helps visit our website @ faithfoundations.church

Hebrews 4:14-16 So much of contemporary Christianity is built on hype, but the problem with hype is that it gets you nowhere because hype has no foundation.  God has given us three-quarters of a million words of solid text upon which to base our confidence so that our faith is not found flapping in the wind.  In this sermon, we consider Jesus as our High Priest and the promise that is given us to come boldly to the throne of grace to obtain mercy and find help in times of need.

Exodus 15:11 If ever there was an aspect of God's character that desperately needs to be rediscovered among the ranks of Evangelicalism in our day, it is the holiness of God!! We've lost the fear of God in the house of God because we've no comprehension of the holiness of God!  We've grown accustomed to the familiar because we've lost the sense of reverence and awe in the handling of the things of God.   Can I remind you that the God with whom we have to do is HOLY?  He does not fall into the category of the common — He CAN'T!  He's totally and utterly removed from every created thing in the universe, including the universe itself, because He's altogether of a different KIND!!  Humans belong to the humans kind and animals, the animal kind; there is one glory of the sun, and another glory of the moon, and another glory of the stars — there is the glory of the angelic host, and then there is the glory of God!!!  Tell me, what other “kind” can we place in the category of God?  HE EXISTS IN A CATEGORY ALL OF HIS OWN!!!  “Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?” (Ex. 15:11). 

That's a powerful perspective—Failure is Progress—especially when viewed through the lens of our Christian walk and God's will. In our journey of faith, failure isn't the opposite of progress; it's often a crucial part of it. The Bible is filled with stories of people who stumbled, failed, and yet grew closer to God through those very experiences. Think about Peter denying Jesus or Moses' reluctance—their failures didn't disqualify them; rather, they were stepping stones in God's plan for them.   1. Failure Reveals Our Dependence on God Paul reminds us in 2 Corinthians 12:9: "My grace is sufficient for you, for my power is made perfect in weakness." When we fail, we realize we can't rely on our own strength—we need God. Failure humbles us and draws us closer to Him. 2. Failure Refines Our Character James 1:2-4 encourages us to consider trials as joy because they produce perseverance. Failure teaches us patience, endurance, and wisdom, molding us into who God wants us to be. 3. Failure Redirects Us to God's Will Sometimes, failure is God closing a door to guide us toward the right one. Proverbs 3:5-6 tells us to trust in the Lord and not lean on our own understanding—our missteps can actually be divine redirections. 4. Failure Prepares Us for Greater Purpose Peter denied Jesus three times—a massive failure—but Jesus restored him, and Peter later led thousands to Christ (John 21:15-17, Acts 2). God often allows failure as preparation for something bigger. 5. Failure Strengthens Our Testimony When we fall and get back up with God's help, our story becomes a testimony to His grace. Romans 8:28 reminds us that God works all things for good for those who love Him. Even our mistakes can glorify Him. So if you're feeling like you've “stepped on your own toe” spiritually, remember—failure isn't the end. It's part of God shaping you, teaching you, and leading you into a deeper relationship with Him.

In this episode, Brian Miller, Executive Director of Coach Approach Ministries, sits down with Paul Burns, author of the new book Spiritual Intelligence: Becoming Spiritually Intelligent – Nine Paths Toward Your Most Loving Self. Together, they explore the intersection of spiritual intelligence, emotional health, and attachment theory, diving into what it means to develop a Christ-centered approach to becoming one's most loving self. Paul shares personal experiences, insights from his coaching practice, and practical guidance on how we can cultivate a secure attachment to God, which fosters both spiritual and emotional growth. Key Topics Discussed: 1. Spiritual Intelligence – A Christ-Centered Approach:    - Paul introduces spiritual intelligence as the integration of emotional intelligence and attachment to God.    - He explains how this approach goes beyond emotional intelligence, focusing on developing a loving, Christ-centered presence in every interaction.    - By addressing the instinctual needs for self-defense or attack, spiritual intelligence helps individuals become more grounded and loving. 2. Attachment Theory and Relationship with God:    - Paul delves into attachment theory, explaining how it helps us understand our relationships with others and God.    - He highlights the significance of having a secure attachment to God, which builds confidence and resilience in spiritual growth.    - Brian shares his personal experience of overcoming insecurity by fostering a deeper attachment to God, thanks to the guidance and practices from Paul's book. 3. Non-Anxious Presence (Self-Differentiation):    - Paul unpacks the concept of self-differentiation, or maintaining emotional boundaries while staying empathetic and engaged.    - This is crucial for leaders, as it helps them stay calm and grounded while guiding others, without getting overwhelmed by others' emotions.    - Paul shares practical strategies for lowering anxiety, which fosters deeper empathy and a healthier presence in relationships and leadership roles. 4. Empathy, Busyness, and Leadership:    - Paul emphasizes the importance of empathy in leadership and relationships, noting that busyness is often the greatest enemy of empathy.    - He explains how being in a hurry can disconnect us from others and blind us to their needs, while slowing down makes us more present and compassionate.    - Being interruptible, as Jesus often was, is key to fostering a loving and empathetic presence in everyday interactions. 5. Practical Applications for Leaders, Pastors, and Coaches:    - Paul shares personal stories from his journey as a father, spouse, and leader, emphasizing the transformative power of spiritual intelligence.    - The episode offers insights for leaders, pastors, and ministry coaches on how they can apply spiritual intelligence to create secure, empathetic environments for those they serve.    - Paul invites listeners to explore his book, Spiritual Intelligence, and take the GPS Spiritual Inventory available on his website, soul-metrics.com, for further personal and spiritual development. This episode is packed with practical tools and spiritual wisdom for anyone looking to become a more loving, empathetic, and spiritually grounded leader or individual. Tune in next week for another episode packed with practical insights for coaches! Subscribe & Connect: Website: CoachApproachMinistries.org LinkedIn: http://www.linkedin.com/company/coach-approach-ministries Facebook: https://www.facebook.com/coach.approach.ministries Youtube: https://www.youtube.com/@coachapproachministries7538 Email: info@coachapproachministries.org  

Today, we discuss many hot button topics: Why we aren't "gods" Paul calls himself a slave of God Paul says not to judge, but then how do you explain other verses where Paul says to judge? 2 types of legalism: Liberal legalism and Conservative legalism Why legalism makes us arrogant   Hey! Don't go away yet! Also check out these other P40 sites:  YouTube - https://www.youtube.com/watch?v=Hnh-aqfg8rw Ko-Fi - https://ko-fi.com/p40ministries  Website - https://www.p40ministries.com Facebook - https://www.facebook.com/p40ministries  Contact - jenn@p40ministries.com  Rumble - https://rumble.com/c/c-6493869  Books - https://www.amazon.com/Jenn-Kokal/e/B095JCRNHY/ref=aufs_dp_fta_dsk  Merch - https://www.p40ministries.com/shop  YouVersion - https://www.bible.com/reading-plans/38267-out-of-the-mire-trusting-god-in-the-middle    Support babies and get quality coffee with Seven Weeks Coffee  https://sevenweekscoffee.com/?ref=P40   This ministry is only made possible due to your generous support https://ko-fi.com/p40ministries

Today we're celebrating 37 years of ministry in Tahlequah Oklahoma! Join Pastor Allen Nolan for a brand-new sermon series on the life and ministry of the Apostle Paul! Paul was a monumental figure in the early church and wrote 13 of the 27 New Testament Books of the Bible (14 if you count the book of Hebrews). Apart from Jesus, no other person has been as influential in forming the doctrinal views of Christianity. Paul has been referred to as the 2nd Founder of Christianity (with Jesus being the first). In this sermon, Pastor Allen explores the early life of the Apostle Paul, and why his life is worth learning about.

A montage for the ages as Tommy Olson wins his Initials Tournament first-round game. Terry Kiser was in studio and everyone loved him. And don't look now, but football is back, baby!

I'm so glad you've joined me at the intersection of faith and true crime here at The Unlovely Truth. Security issues are hiding in every church - do you know where to look for them? I'm your host, church safety coach Lori Morrison. Our churches need to be the safest places in our communities, so our mission here is to find actionable steps that will make our churches sanctuaries of physical, emotional, and spiritual safety. To give you tools to help make that happen in your church, we're going to investigate real crime stories from real churches. I've got three cases for us to investigate today, so let's dive right in.    Highlights from this episode include: Texas mega-church pastor Robert Morris's resignation Judge criticizes church over their handling of predatory volunteer A different church has a wonderful response to handling predatory pastor    Act 14:8-11 NIV   In Lystra there sat a man who was lame. He had been that way from birth  and had never walked. He listened to Paul as he was speaking. Paul looked directly at him,  saw that he had faith to be healed and called out, “Stand up on your feet!”  At that, the man jumped up and began to walk. When the crowd saw what Paul had done,  they shouted in the Lycaonian language, “The gods have come down to us in human form!”   I'll bet most of you recognize this story, and some of you even have the kid's Sunday School song about it running through your head now. I want us to focus less on the healing and more on what the people's reactions are. They immediately wanted to worship Paul, and Barnabas who was with Paul, as gods themselves instead of praising the God Paul and Barnabas served.    Don't we still do that today? I see and share so many stories of leaders in the church who have fallen, and yet they are treated like they are the ones who are victims. They need to be held accountable. But what about us? So here is a question I think we all should ask ourselves: do we bear some responsibility when we place leaders on pedestals and refuse to believe they could commit evil and even predatory acts?    I hope you'll email me or reach out on social media to let me know what you think! I love it when people are willing to have hard, but impactful conversations that strengthen physical, emotional, and spiritual safety at the intersection of faith and true crime   Visit my website to access more episodes. If you would like to contact me about booking me as a speaker, or ask about my consulting services, please email me at lori@theunlovelytruth.com.    Ways you can support the work of The Unlovley Truth:   Share the episode    Follow me on Facebook, Instagram, and LinkedIn    Check out my Amazon Author Page to find resources on personal safety, and safety training for churches.    Robert Morris resigns, church leader responds   Judge takes pastor to task   Story where church get it right

Pastor Paul reflects on Acts 17:23, where Paul the Apostle addresses the Athenians' worship of an "unknown god," urging us to recognize and name the divine presence that already exists in our lives, from moments of sorrow to joy. He challenges us to see God not as a distant entity but as a present reality woven into our everyday experiences.

How Important is the love of God? Brother Paul Blair looks at this question in the Sunday morning message at Bethlehem. In this message entitled “The Love of God”, the annual meeting was concluded. 05.05.24.The.Love.of.God.Paul.Blair

Listen in as Pastor Paul shares a powerful message about God's open invitation to work alongside us, no matter our flaws. Learn how our weaknesses are simply a gateway to a deeper, more authentic bond with the Creator who cherishes us just as we are.