Podcasts about Gospel

https://wels2.blob.core.windows.net/daily-devotions/20260802dev.mp3 Listen to Devotion Taking the five loaves and the two fish and looking up to heaven, [Jesus] gave thanks and broke the loaves. Then he gave them to the disciples, and the disciples gave them to the people. They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over. The number of those who ate was about five thousand men, besides women and children. Matthew 14:19-21 With Jesus There is Always More With Jesus, there is always more. More than five thousand people were fed with just five loaves and two fish. And there was more food left over than they had at the beginning. This miracle is a big deal. Other than Jesus’ resurrection from the dead, it’s the only miracle recorded in all four gospels. The repetition means Jesus really wants us to know about it. Why? Jesus teaches us to pray, “Give us this day our daily bread” (Matthew 6:11). In other words, Christians are to trust God to provide. And what Jesus teaches, he demonstrates by feeding the five thousand. He takes care of us and provides everything we need. This is a simple lesson to learn, but it is difficult to believe. Your sinful nature wants you to think that you take care of yourself. The devil does not want you to trust God. He wants you to trust yourself and say, “My power and the strength of my hands have produced this wealth for me” (Deuteronomy 8:17). But is that true? Who gives you time to work? Who gives you the strength to work? Who gives you the skills to work? “Remember the LORD your God, for it is he who gives you the ability to produce wealth” (Deuteronomy 8:18). Jesus doesn’t work miracles to flaunt his power. He works miracles to show that he is God Almighty in human flesh. Jesus gives health and wealth because that is what Jesus does—he gives. He provides his life, death, and resurrection for your salvation. If he can do that, he can do something as simple as provide daily bread. Because with Jesus, there is always more. Jesus’ compassion for you knows no bounds. No need is too impossible for Christ to meet. No sin is too big for Jesus to forgive. You can trust him with anything and everything! Prayer: Give thanks to the Lord, for he is good; his mercy endures forever. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

Teachings from Lakeside Presbyterian Church EPC, Brandon, MS

Teachings from Lakeside Presbyterian Church EPC, Brandon, MS

Are you living for comfort or calling? We believe God has an incredible vision for our community and a specific plan for your life. Whether you're looking for deep, biblically sound teaching or a church family that truly loves you, you’ll find it here. From discipleship and personal growth to a fun, faith-filled environment for your kids, Passion Church is where lives are transformed. We’re a joyful, Spirit-led family committed to sincere worship and global missions. Join us this Sunday at 10:30 a.m.! Come meet Pastor Guy Sheffield and the rest of the family at 983 Goodman Rd W, Horn Lake. All we’re missing is you—let’s grow together! Don’t forget to subscribe and stay connected with Passion Church Desoto. Like us on Facebook & Subscribe to our YouTube page @ ‘Passion Church Desoto’. #Jesus #PassionChurch #GodsPresence #Worship #Discipleship #ChurchFamily #HornLakeMS #GuySheffield #SundayService #Preaching #Bible #encouragmentSee omnystudio.com/listener for privacy information.

Genesis 3 Pastor Nate Akin  

Send us Fan Mail / Preached by Ben Weatherston on 6-14-2026

The story of the woman caught in adultery in John's Gospel has long stirred controversy. Given its checkered manuscript witness, many scholars don't believe it belongs in John's Gospel or even in the Scriptures at all, while others think it is Scripture but belongs in a different canonical setting, and still others, like our guest today, believe it is indeed authentically Johannine, foreshadowing Jesus' own trial and his final victory over darkness. Tune in as we speak with Onyekachi Ugwu about his recent monograph The Woman Caught in Adultery and the Gospel of John (Mohr Siebeck, 2026). Onyekachi Ugwu earned his PhD at the Catholic University of Paris in 2024, and is a lecturer in New Testament studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The story of the woman caught in adultery in John's Gospel has long stirred controversy. Given its checkered manuscript witness, many scholars don't believe it belongs in John's Gospel or even in the Scriptures at all, while others think it is Scripture but belongs in a different canonical setting, and still others, like our guest today, believe it is indeed authentically Johannine, foreshadowing Jesus' own trial and his final victory over darkness. Tune in as we speak with Onyekachi Ugwu about his recent monograph The Woman Caught in Adultery and the Gospel of John (Mohr Siebeck, 2026). Onyekachi Ugwu earned his PhD at the Catholic University of Paris in 2024, and is a lecturer in New Testament studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Turn The Fire | Deu 4:1-13 | Kolin Hendrix Have you recently decided to follow Jesus? Take your next step with Jesus: https://cbcgb.co.uk ⛪ ABOUT CALVARY BAPTIST CHURCHES: We believe that our Calvary Baptist Churches are a movement for all people to know God, Reaching Others, Building Lives, Honouring God and Make a Difference.

A Sensational Six Days | Part 8 Was creation really six literal days? Why does it matter? What does Genesis teach us about God, mankind, sin, science, and the world around us? In a culture filled with confusion about our origins, we will return to the opening pages of Scripture and discover that the foundation for every major Bible doctrine begins in Genesis. This is more than a study about creation. It is a study about the Creator. 
Join us as we explore the six days that changed everything. Have you recently decided to follow Jesus? Take your next step with Jesus: https://cbcgb.co.uk ⛪ ABOUT CALVARY BAPTIST CHURCHES: We believe that our Calvary Baptist Churches are a movement for all people to know God, Reaching Others, Building Lives, Honouring God and Make a Difference.

Sermon by Rev. Dr. Derek R. DavenportScripture Reading, Titus 3.1-11  Summer Sunday Services!Welcome, we are so glad that you are here as we all aspire to be a church where the Gospel of Jesus Christ is faithfully proclaimed and faithfully lived in grateful response to God's love. Please help support our ongoing ministries by considering giving online: https://sewickleypresby.org/give/Support the show

The story of the woman caught in adultery in John's Gospel has long stirred controversy. Given its checkered manuscript witness, many scholars don't believe it belongs in John's Gospel or even in the Scriptures at all, while others think it is Scripture but belongs in a different canonical setting, and still others, like our guest today, believe it is indeed authentically Johannine, foreshadowing Jesus' own trial and his final victory over darkness. Tune in as we speak with Onyekachi Ugwu about his recent monograph The Woman Caught in Adultery and the Gospel of John (Mohr Siebeck, 2026). Onyekachi Ugwu earned his PhD at the Catholic University of Paris in 2024, and is a lecturer in New Testament studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

3 John 1-7 (KJV) The elder unto the wellbeloved Gaius, whom I love in the truth. 2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. 3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. 4 I have no greater joy than to hear that my children walk in truth. 5 Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; 6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: 7 Because that for his name's sake they went forth, taking nothing of the Gentiles.

https://smithfieldbaptist.org.au/sermons/eddy-mannah-phillippians-21-24/feed/ 0

20260802_참사랑교회_주일오전예배 메시지 절대 불가능 앞에서 구원을 베푸실 전능자(습3:17, 마1:21-23) 정윤돈 목사

This Sunday's readings show as God as a generous provider.  In the book of Isaiah, God invites the people to come to him for their food and drink.  In the Gospel, Jesus feeds the crowds with the miraculous multiplication of loaves and fish.  God's providence is something we are called to place great trust in, especially when times are hard. 

https://wels2.blob.core.windows.net/daily-devotions/20260801dev.mp3 Listen to Devotion [Jesus said] “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it.” Matthew 13:44-46 Treasure Discovering a hidden treasure is a common dream. Wouldn’t it be great to instantly be wealthy beyond anything you could have imagined? In the first story of today’s Bible reading, Jesus tells us about someone who, finds buried treasure. In ancient times, rich people were known to divide their wealth into three parts: one for doing business, another converted to precious stones with which to flee, and, if necessary, a third part to be buried in a safe place. So, it could happen that when a rich man died, his buried wealth would remain to be found by some fortunate individual. In the second brief story, Jesus speaks of a pearl merchant whose life’s mission was to seek out exceptional pearls and obtain them. Some tirelessly seek treasure, and others just fortunately find it. But the most valuable treasure is that which Jesus has for us. This treasure Jesus tells us is the “kingdom of heaven.” The kingdom is Jesus’ rule in our hearts by faith. When Jesus rules our hearts, when our faith is in him, then we have the treasure of the forgiveness of sins, spiritual life, and eternal salvation—we will enjoy the glories of heaven forever. Still, we don’t have to wait to enjoy this precious treasure. With faith in Jesus comes the peace of knowing we are God’s dear children right now, the hope of present certainty for a blessed future, and the joy of knowing God loves us today, tomorrow, and always. So, whether you stumble upon earthly treasure or spend your life seeking after it, what really matters is that you have the treasure of Jesus. It’s worth giving up everything to make it your own. Prayer: Lord, lead us to the treasure that is Jesus and help us to treasure that treasure above all things. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

This Sunday's Inspirational Message is: More Than Enough Today we're stepping into one of the most familiar stories in all four Gospels — the day Jesus fed five thousand men, plus women and children, with a boy's sack lunch. We'll look at Matthew 14:13-21, and I want to tell you up front: this isn't just a story about a miracle. It's a story about what Jesus does with people who feel like they don't have enough. Not enough energy. Not enough resources. Not enough talent, or time, or strength to meet the need in front of them. Sound familiar? It should. Because most of us feel that way more often than we'd like to admit. In today's message, "More Than Enough," we'll walk through three simple truths. First, that Jesus' compassion doesn't take a day off, even when He's exhausted and grieving. Second, that Jesus is never intimidated by our inadequate math — five loaves and two fish were never going to be the point. And third, that Jesus hands the miracle back to ordinary people to distribute, which means you and I are still part of how He feeds a hungry world today. * * * * * Once again, thanks for joining us in our time of worshiping the Lord through His Word! If you enjoyed this episode and want to help support this ministry, please share it with others and post about it on social media. "Scripture quotations taken from the Holy Bible: New American Standard Bible. 1995. LaHabra, CA: The Lockman Foundation. The music "Revive Us Again" and "Be Thou My Vision" arranged and played by Don Wigton. Used by Permission. 

In this episode of The Reformed Brotherhood, Tony Arsenal delivers a rich expository sermon on James 5:1–6, one of the most striking prophetic passages in the New Testament epistles. Drawing on the Jewish literary and cultural context of James's original audience — Jewish Christians scattered from Jerusalem by persecution — Tony unpacks why this text is not a blanket condemnation of wealth, but a devastating judgment oracle against those who hoard riches and oppress the vulnerable. Along the way, he explores the eschatological weight of accumulated wealth, the theology of God's omniscient justice, and the stunning comfort available to the suffering believer. The episode closes by returning to James's thesis: that trials of every kind, including economic oppression, can be counted as joy because of who God is and what He has done in Christ. Key Takeaways James is a deeply Jewish book written to a specific audience — Jewish Christians dispersed from Jerusalem by Saul's persecution, not a general audience of wealthy or Gentile believers. The prophetic "Come now" signals a judgment oracle, not a direct address — James is not rebuking wealthy members of his congregation, but pronouncing eschatological judgment on oppressive landowners using a technique common in Amos, Malachi, and Micah. Hoarding wealth is not morally neutral — it is self-condemning — The corroded gold and moth-eaten garments are not just symbols of decay; they serve as legal evidence against those who refused to use their wealth for God's glory and the good of others. Withholding wages from laborers constitutes a form of murder — In the ancient world, depriving workers of their wages could literally cost them their lives. James draws on Old Testament law to frame predatory economic exploitation as a capital sin. God sees and hears the cries of the oppressed — The wages of defrauded workers "cry out" to the Lord of Hosts, echoing the blood of Abel in Genesis 4. God's justice is not passive or delayed out of ignorance — it is certain and coming. Matthew 25 reframes Christian mercy as care for the body of Christ — The sheep-and-goats judgment is not a general humanitarian mandate, but a specific call to care for persecuted brothers and sisters — and to recognize that mistreating them is mistreating Christ Himself. Trials are counted as joy through the doctrine of imputation — Suffering is not stripped of its pain, but it can be moved from the loss ledger to the profit column because God uses adversity as the instrument of sanctification and glorification. Key Concepts The Prophetic Address: Who Is James Actually Talking To? One of the most common misreadings of James 5:1–6 is assuming James is directly rebuking wealthy Christians in his own congregation. Tony Arsenal corrects this by grounding the passage in its literary and historical context. James employs a well-established prophetic technique — seen in Amos, Malachi, and Micah — of addressing an absent party in order to pronounce judgment on them, while simultaneously comforting those who overhear the oracle. His audience is the dispersed, impoverished Jewish Christians who fled Jerusalem under Saul's persecution. There were almost certainly no wealthy landowners in the room. The "Come now, you rich" is a judgment declaration directed outward, designed to assure the suffering poor that God has seen their oppressor and will act. Far from being a proof-text for radical poverty, the passage is a pastoral comfort wrapped in prophetic fire. Corroded Gold as Legal Evidence Against the Soul James's claim that gold and silver have "corroded" is deliberately shocking — and theologically precise. Gold, uniquely among metals in the ancient world, does not corrode. By saying it has already corroded, James is not making a metallurgical claim but a moral and eschatological one. The accumulated, hoarded wealth of the oppressor has lost its purpose. It sits idle while workers starve, and in doing so it becomes evidence — a legal witness — against its owner in the court of divine justice. Tony draws a direct line between this image and Jesus's teaching in the Sermon on the Mount about treasures stored on earth being subject to moth and rust. Both brothers — Jesus and James — appear to be drawing on the same shared wisdom, likely rooted in the same household and the same mother's instruction. Unused wealth does not just fail to help others; it actively indicts its holder. Counting It All Joy: The Accounting Logic of Sanctification Tony closes the sermon by returning to James 1:2 — the thesis statement of the entire letter — and unpacking the word "count" as an accounting term, directly related to the doctrine of imputation. Just as righteousness is reckoned to the believer in justification, so suffering can be reckoned as joy in sanctification. This is not a call to pretend pain isn't real, or to perform contentment. It is a theological reframing: what belongs in the loss column of the ledger can, by faith, be moved to the profit side — not because the trial was pleasant, but because God is sovereign, good, and working all things toward the believer's conformity to the image of Christ. The oppressor means their wickedness for evil. God means it for glory. The supreme example is the cross itself — the only truly innocent man, suffering the worst evil ever committed, for the redemption of His people. Memorable Quotes The corrosion of that gold serves as evidence for the condemnation of those who are harming you — and the corrosion of this wealth is an indication of the corrosion of their very souls. He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees you — and that should be a great source of comfort. Imputation is an accounting term. And when we count it all joy, we're taking what should be a red line in the loss ledger — what should be an expense — and we're able to move it to the profit. Not because it didn't hurt, and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified. Full Transcript Tony Arsenal: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in the day of slaughter. You have condemned and murdered the righteous person. He does not resist you." It's always a little, uh, strange to sort of jump into the middle of a series, and, um, you know, Wes is one of the most competent preachers that I know personally, so I trust that he has given you a good and satisfying overview. Uh, but I don't feel like I would be doing my responsibility if I didn't at least touch on a few things, uh, related to the, the intro to James that I think is relevant for this particular passage in a way that maybe is not relevant for the rest of the book. So some of this I hope is review, I, I anticipate is review, but I think it's worth, uh, touching on. James, as you know, is the, the half brother of Jesus. He was the leader of the Jerusalem church, and specifically he was sort of the figurehead of the Jewish church as a whole. Um, the Jewish church was the only church for the very early part of the church's growth. There were always, uh, Gentile believers. Even in the Old Testament, there were Gentiles who trusted in the Lord of Israel and the God of Israel. They were often called God-fearers. They rarely converted all the way to Judaism, but they were sort of seen as an attachment to the Jewish people. They didn't participate in all of the blessings of the Jewish people, but they did participate in most. They often had the same kind of protection. They were in a form of covenant with God. Um, they were able to worship and offer sacrifices. The temple itself had a whole portion of the temple dedicated called the Court of Gentiles, specifically for these Jewish worshipers. And as the church spread, primarily through persecution, which we'll touch base on here in a minute, as the church spread out from Jerusalem into Judea and Samaria, and ultimately to the ends of the earth, it took on a, an increasingly Gentile Greek flavor. As more and more primarily initially Greek converts came into the church, and then of course, as it spread to other sort of non-Hellenistic lands, other, other types of people, other nations, other people groups joined the church, the scriptures which-- the New Testament we receive primarily from Paul, at least in terms of the epistles, um, also began to take on a more Gentile flavor. Not because Paul was a Gentile, but because Paul was ministering primarily to Gentiles What we'll see here is that James is a very Jewish book. I'm sure that along the way there's been several kinds of things pointed out to you to show that, but I wanna show a couple things that not only establish James as the author, James the brother of, of Jesus, but also root the, not only the author, but the audience in a distinctly Jewish Christian, uh, context. So you don't have to turn there, I'll read this, but in Acts, uh, 15, which is the, the great Jerusalem Council, uh, we read this. It says, "With the following letter..." So the, the council meets, they make a decision about what k- what parts of the Jewish law were going to be commended to and recommended, uh, and required for the Christian believers, the Gentile Christian believers, and when they're done, they send this letter to all of, all of the churches. And it says, "With the following letter, the brothers, both apostles and the elders, to the brothers who are at, of the Gentiles in Antioch and Syria and Cilicia, greetings." Now, I don't know about you, but I always sign my emails the same way, right? I've got, like, my work signature that I have to use, that the, the hospital makes me use with all the proper formatting and colors and fonts, but I always have the same signature. Mine is very simple. I just say, "Thanks," right? I just sign it as, "Thanks," above my signature, and I'm sure you all have that sort of characteristic way you sign a s- sign an email, or maybe it's the way you say goodbye at the end of a phone call. My father-in-law always says, "So long," which is a phrase you don't hear very often, so it's very distinct to him. We all have these little tells in our communication that sort of tip off who they're from. If you turn quickly back over to James 1, so just flip the page, uh, to the left here, he starts his letter by saying, "James, a servant of God and of the Lord Jesus Christ, to the 12 tribes in the dispersion, greetings." It's the only two letters in the New Testament that we have where the author identifies himself, sends to a sort of generalized audience, and then signs it, "Greetings." Now, James, the brother of Jesus, was the leader of the Jerusalem Church. He was the leader of the Jewish ch- the Jewish Church in general, and he signed the letter coming from the Acts Council as sort of the presiding minister. If, if we were, y- you might call them, like, the moderator of your business meeting, or we would call them the moderator of our presbytery or our session in the Presbyterian context I come from. He was the one who sort of, like, presided over there, and so the letter that went out to the churches was signed in his name and written, drafted by him. So we see this characteristic way that the letter is addressed with this final word, "Greetings," which is not used frequently in the New Testament We also see when we look at the language carefully that the audience of this, uh, of this letter, it's debated and there are good arguments, but i- in my opinion, it's very clear that the audience of this letter is not Jewish Christians in general or, uh, Jews who have not yet converted. There are some people who would say that 'cause they're called the 12 tribes. But instead it is the Jewish Christians who originally dwelled in Jerusalem and were sent out into the countryside after the persecution that was started primarily by Saul. If you look at Acts, Acts 1 which is, uh, the passage where Saul begins to persecute the church or where Saul kinda comes on the scene as the persecutor of the church, there's a couple distinct, um, distinct linguistic markers we should touch base on. Starting in verse one it says, "And p- Saul approved of his execution. And there arose a day-- that day a great persecution against the church in Jerusalem. They were all scattered throughout the region of Judea and Samaria, except the apostles. Devout men buried Stephen and made a great lamentation over him. But Saul was ravaging the church and entered the house after house. He dragged off men and women and committed them to prison." When we look at this and we compare it to that, uh, again, that first verse of James where he says to the ones who are scattered, we see that there's a pretty strong linguistic parallel that tells us that the people he has in mind for this letter, the people he's addressing, are the same people who were dispersed or scattered out of Jerusalem in the persecution. When he says to the 12 tribes in the dispersion, that word dispersion is not really a translation. It's what we call a transliteration. So it's not like we've taken a word and sort of given it an English word. We've just changed the word, the letters over to English letters. In Greek, the word is diaspora, dispersion, and in, uh, Acts 1, the verb used to, to sort of describe this scattering of them is diaspero. And it is a picture of scattering seed. This is what a farmer would do. So it's not even the normal word we would use when someone is fleeing persecution. It's this idea that God has scattered Christians out into the world, in this case by persecution. He scattered them out into the world to be planted. A lot of this is where we get phrases from Tertullian about the blood of the martyrs is the seed of the church. Now, why does this matter? As I mentioned, we often think in Gentile categories when we're reading the New Testament, and for good reason. One, we're all, all Gentiles, I'm presuming. I, I don't, I don't think-- I think I mentioned this last time, and no one came up and corrected me. I don't think anyone here is ethnically Jewish with ancestry that they're directly aware of, you know, where they trace their lineage directly back. Europe is a, a big amalgamation of just about everything, so most of us probably have a smattering of different ethnicities. But none of us are ethnically Jewish to the idea that we would, uh, identify as such in the same way. And even if we were, we've been raised and grown up in a Gentile context. We live in the West. We have-- We think in different categories. And what's more is most of the New Testament is written primarily to Gentiles by someone who is ministering to Gentiles. So Paul uses a fair amount of, of Hebraisms or things that are related to the Old Testament. Of course, he's explaining the Old Testament, and he makes ample reference to the Old Testament because that is the word of God, and it is profitable for our teaching, our correction, our reproof, and ultimately for our, our sanctification. But he uses metaphors and language in a way that is not common to the Israel context that Jesus and James and Peter and the other apostles were raised in. We don't have time to go there, but there's even some metaphors that Paul uses that are actually used the opposite way in, uh, in the more Hebraic Jewish, uh, epistles we have. One example that comes to mind is, um, Paul looks at the concept of milk, and that's not necessarily a good thing, right? It's not a bad thing, but it's what immature believers use, right? They can't handle the meat of the Bible. They have to be given the milk of the gospel before they can progress to the meat. In the Book of Hebrews, which I don't think was written by Paul, and in other places, Peter uses milk as a way to talk about nourishment, right? We think of the land flowing with milk and honey. Milk was not seen as some sort of substandard food that was only for babies. It was seen as, like, the richest, best thing that you could eat. We all have a linguistic environment that we grow up in. We all have a shared vernacular. You know, if I say something like, "You can't get there from here," everyone knows what that means. Obviously, you can get there from here, but you have to take this circuitous route. We know what that means. I think if we went around the room, we probably would find that there is this shared language. And then if we took individual families, we'd find that even within those families, there's further narrowing down of sort of like inside jokes and words that are used in ways that are not necessarily the same as others So when we read James, or when we read the letters of Peter or the letters of John, we should default to thinking more along the lines of comparing them to the words of Christ in the Gospel, first and foremost, and then to the Old Testament before we start to think about them necessarily comparing them to Ja-- or to Paul or to other kind of first century Hellenistic literature. That's not, of course, to say that Paul and James contradict. I'm sure that we went through a long explanation with much detail when you got to James chapter two, which is, of course, the most famous example. Paul uses the word justification or justify in a legal sense to make or to declare someone to be righteous. It's the verdict that the judge delivers, and it communicates the status. It actually performs what it says. When the judge says, "I find you not guilty," it changes your status from being potentially guilty to being cleared of all charges. Paul uses it slightly differently. He's not using it in the sense of to make someone righteous or to declare them righteous. He's using it to say they've been shown to be righteous. They've been validated. They've been vindicated. And if we get that mixed up, that's the source of all sorts of confusion. So when we come to this passage, and we'll get there, I promise, when we come to this passage, we have to understand some of the metaphors and the language that's being used draws from an existing body of shared cultural language that is foreign to us and is in some ways foreign to the rest of the New Testament, apart from what we see in the Gospels And it's important to remember, and this is why it's so key to land, that the audience of this letter is the persecuted, poor Jewish Christians who probably had a fairly comfortable life, relatively speaking, living in Jerusalem. These are city folks. These are people that live in Jerusalem or farm into the fields immediately around Jerusalem. They were established. They owned land. They probably had family that they had to leave, and now they're scattered out into the country with nothing. They're sent out into the world with no jobs, no family connections, no social welfare. Because they've left the Jewish faith, at least from the perspective of the Jews, they can't even go to their Jewish brothers and sisters and rely on the hospitality that's required in the law of Moses This is so important when we think about how James opens the letter and delivers what I think is his thesis statement. "Count it all joy, my brothers, when you face trials of every kind." Trials like not knowing where the next meal is gonna come from, not knowing where the next roof over your head is, not being sure you can feed your children. We all face real trials and tribulations in our life. Some of them are related to our faith, and some is just the fallen human condition in the fallen world we live in. But we're talking here about a totally different category of, uh, trial and persecution than most of us hopefully will ever experience That brings us to our actual passage now. James opens up this section with a linguistic marker that signifies this is a change in topic. He says, "Come now," or another way to translate it might be, "Now listen. Listen up." When my son is doing something that, uh, I need him to stop or I need to give him instructions, I hold him by his shoulders and I say, "Look at my eyes. I want your eyes right here. Look at my eyes." That's what Paul is doing. He's stopping and he's interrupting the flow of language. This shows us this is a new topic and a new audience. James is not speaking to rich Christians in his audience. First, 'cause there likely weren't any rich Christians directly in his audience. Remember, these are the, the poor Christians scattered out into the Judean countryside, into Samaria He's using a technique that's really common in the prophets. It's common in Jesus, where he's addressing the people who are not really listening as a way to establish that they will be judged, to hold them accountable, but also to comfort those who are hearing the message. This is a form of prophetic address. We see this in Amos, where he's chastising the Jewish leaders. Uh, in Malachi and Micah, this happens. Malachi is primarily, at least initially, is primarily, uh, a book that is railing against the rich leaders in Jerusalem who had oppressed their own brothers and sisters. The chances that those Jewish cr- uh, Jewish leaders were reading his prophecy or hearing his prophecy is pretty slim. So he was addressing a different group to establish the judgment that he was proclaiming on another party. Jesus does this when he says like, "Woe to you, scribes and Pharisees." There were probably scribes and Pharisees in the audience there, but he wasn't just talking to the people in front of them. He was pronouncing a judgment oracle, a judgment prophecy on all people who fit that category, and James is doing the same thing here James is not opposing wealth generally. Sometimes James is used as kind of a New Testament example to justify the idea that we should all be poor and wear shabby clothing and walk around barefoot and dirty all the time. Right? This is a key passage that's used, uh, in parts of the church that really emphasize sort of a poverty-based lifestyle. Think of like the wandering monks of the Middle Ages or the, the, um, sort of more radical exclusionists that exist even in our day. I remember when I was in college, I was really enamored with this figure named Shane Claiborne. Some of you have probably heard of him, and I remember I was so impressed because he, he didn't buy new shoes. He just cut new shoes out of duct tape and put them back together. Now, there's some, you know, there's some rugged, uh, rugged get-it-done-ness that, uh, I think us, uh, New Englanders can appreciate, but God does not call us to wear duct tape shoes, at least not universally. I'm not gonna comment on whether he calls Shane Claiborne to do that. I also don't think Shane Claiborne does that anymore. Um, some of us he may call to a lifestyle of poverty in association with a mission field or in association with a specific calling. He does not call us generally to be poor or to not gain wealth What he is opposing here is the refusal to use wealth appropriately for God's glory and the accumulation of wealth just for wealth's sake We'll see that as we unpack the language here a little bit. He establishes that he's not just talking about the earthly hoarding of wealth, as though somehow the very act of accumulating wealth was itself the problem. What he's doing is he's pronouncing an eschatological judgment on those who hoard wealth and use it to oppress others. We see here he says, "Come now, you rich, and weep and howl for the miseries that are coming upon you." Th- that word weep and howl, those are li-- those are words that are most commonly used in prophetic literature to describe the final cry of anguish. Think about the weeping and gnashing of teeth that Jesus talks about. This is the language he's using. He's talking about the final estate of those who refuse to submit their wealth to God He says, "Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be the evidence against you and will eat your flesh like fire. You have laid up treasures in the last days." Now, remember what we said. We, we should read this not in light of some general wisdom, although it is general wisdom that if we accumulate wealth, it tends to not actually go well for us if we're not utilizing it in God-honoring ways. But we should read this in light of the most obvious connection, his big brother, Jesus, who taught his people, "Do not lay up for yourselves treasures on earth, where moth and rust destroy, where thieves break in and steal, but lay up for yourselves treasure in heaven, where neither moth nor rust destroys, where thieves do not break in and steal. For where your treasure is, there your heart will also be." To maybe land this linguistic, uh, this linguistic connection a little more, I don't know, vibrantly, I'm gonna speculate a little bit. So if you don't like it, then you can disregard it. This is not God's Word. This is a speculation. I can just imagine little Jesus, little nine-year-old Jesus, and probably little six or seven-year-old James and the rest of their siblings, and there's quite a few of them. And we have Joseph, uh, who maybe at this time was still living, although probably not. We know he was living until Jesus was later, you know, 12, he was still around, but we don't know exactly when he left the picture. But he was a carpenter, and he was not, probably not overly wealthy. Uh, they had had to pick up and move, you know, cross-country anyways. They-- We don't know exactly where they were from initially, but they went to Bethlehem, and then they returned to Nazareth. They probably didn't have a lot. There were a lot of mouths to feed and only one business. They didn't have a farm. They didn't own livestock that we know of. I can just imagine a time when little J- little James or one of his sisters was frustrated about the fact that they didn't have anything. And I could picture Mary getting down and going, "Do not store up treasures in, in, uh, in heaven or on Earth. It's all gonna waste away." The same way we might tell our children kind of a, a moral kind of story. Sometimes we have this picture, last time I was here I, I spoke on Philippians 2, we have this idea that Jesus was somehow like Superman, that he, he was just pretending to be a normal human most of the time. As it touches his humanity, as, as we think about Jesus as a human, he had a, his own human set of thinking faculties, his own human knowledge. He grew in wisdom and stature is what Luke teaches us. Well, where did he get some of this wisdom? There's a good reasonable argument to be made that some of the pr- more proverbial type sayings that we see in Christ, that they actually come from the wisdom of his mother and father. And a really good reason to believe that is James relies on the same exact, uh, sort of proverbial wisdom to l- land his point. He doesn't create his own metaphor, he goes back to, at the very least we can say he goes back to the words of Christ. That's a very safe position to take. But this is the shared linguistic context that they both grew up in And he says, "You've done this in the last days." Now, the, the phrase last days in the Bible, uh, in the New Testament generally refers to the time period from Christ's resurrection to his return. We, for a lot of reasons, think about it as kind of like that climactic end period in time. Depending on your, your persuasion, maybe this is when the Antichrist comes, or maybe this is before or after, or maybe during the time when the church is raptured. But in either case, we think of that sort of last period in time before Christ finally comes back. But the New Testament writers are really talking about the entire duration, from Christ's resurrection to his return is what they're referring to. But it does have in view this idea that we are in the last times. The, the final judgment is not necessarily strictly something that's out there in the future. We are living in the last days now, and so what we do and what we say and, and how we worship and if we worship is eschatology. It is the theology of the last times He also positions this as though this is a universal thing going on with those who hoard wealth. This is a very shocking image. Um, we have very good ways to preserve things in our modern world, right? We have ways to m- to make, uh, stainless steel that won't rust, or at least won't rust quickly. But most things in the ancient world, even most precious metals, corroded. Um, I remember when I was growing up, there was this project in my hometown. I lived in a, a little town called White Bear Lake in, in, um, Minnesota, although little is relative. It's pretty big compared to most of what we have out here. And I remember when I was maybe 12 or 13 years old, they had this big building project to build this brand-new, beautiful lakeside pavilion in the center of town, and it w- just gleamed in the sun. It was so gorgeous, and it was made of copper, and everybody loved it, and two years later, it was bright green. I think it's still bright green. I think they figured out it wasn't worth repairing, so they, they just, they just make sure it doesn't keep getting worse, and at some point, I'm sure they either have or will tear it down. But the one metal in the ancient world that didn't do this was gold. It's part of why gold is such a durable measurement of wealth is because it doesn't wear out. It doesn't corrode. It's very soft. It's very easy to damage it, which is why we don't build statues out of it, or we don't build, uh, buildings out of it usually, but it didn't corrode. So when James says here, "Not only your silver, which tarnishes and corrodes, but your silver and gold have corroded." Not are corroding, but have corroded. The rich hearer of this is probably, you know, sitting around like Scrooge McDuck with a pile of gold coins thinking, "Ah, it looks pretty good to me." And what James is saying is, "No, no, no. No, it's corroded. It's eating away at your heart. It's lost its value because you refuse to use it, and so it sits in a pile doing nothing for no one, except serving to further your own condemnation." This is such a crazy, shocking situation that the insanity of not using your wealth, period, the insanity of sitting on your wealth in the ancient world is going to serve as a form of evidence justifying the condemnation of these wicked fools And further, the corrosion of this wealth is an indication of the corrosion of their very souls. There's something about money. I was-- When I was here a couple times before, I preached one of the wealth passages out of Ecclesiastes, and there's something about money that has a unique way of really, really wrecking us. Either we don't have it and we want it, or we have it and we don't wanna lose it, or we have it and we don't spend it wisely. It seems like there's an infinite number of ways to screw it up. And we landed last time that the gospel is good news because with the nearly infinite ways of screwing it up, we're going to screw it up. But the one way that he talks about screwing it up here is hoarding it and sitting on it and not using it Moving on into verses four and five, James moves us now to a more sort of temporal register. He starts out by talking about what wealth is and what it's doing and how it will ultimately affect the entire life and eternity of those in his targeted audience, those he's proclaiming this prophetic, uh, judgment against. But in verse four, he moves back to the behaviors that are being, uh, being engaged in to show the state of these people's souls. He says, "Behold, the wages of the laborers you, who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of Hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter." James here points at the, at the behaviors that show this hoarding behavior, and he does it for a number of reasons. One, he needs to call out sin. That's part of the role of a Christian, and especially a leader or a minister in the church, is, um, to not only call out sin in the body of, of Christ, but in a, I think a very particular way, and there's all sorts of, uh, all sorts of theological controversies flying on around about Christian nationalism and other associated things. Some of it is just the spirit of the age. Um, post-COVID, there's a, a real strong sense that our government has failed us and we need to replace it with something else. But there is a, a true way, and I, I think some of those things are a little misguided, but there's a true way that the church, particularly her leaders, should be speaking to the culture around us, and yes, even to the government, to proclaim the truth of God into a wicked and godless culture. This might take the form o- of a m- minister who goes to a town hall meeting to speak out against a gambling association that's going to be forming, or a, an elder in the church or a deacon in the church who goes to speak to, uh, to the city hall or to the state legislature about the wickedness of abortion and about what we see it does to women's lives when they are fooled into thinking that this is the right thing for them. Again, the church is not the state, and the state is not the church, and we should be very careful not to cross those lines for all sorts of reasons. But we as a culture, as a Christian culture, in the United States particularly, have lost sight of our responsibility to speak truth in all circumstances to those in power So James is doing that, of course. But even more so, this is a way that he establishes for his direct audience, for the Jewish poor Christians who have been scattered in this diaspora, in this dispersion. He looks at them in a sense and says, "I see you. I see what's happening to you." And as God's representative, as his chosen voice for this message, as his inspired author, God sees you too This goes back again, the first two chapters of James serve as kind of a thesis statement and table of contents for the whole book. We get an idea of what may have been happening, the actual, uh, acts that were being engaged in, in, in chapter two verse six, he says, "You have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are slandering the noble name of him to whom you belong?" James has in mind here a form of predatory land purchasing, where the rich were sort of sweeping up property. They were sweeping it up, and then they were charging probably exorbitant prices to those who would lease the land to try to eke out a living. Does that sound at all like any of our current context, right? When's the last time any of us have tried to buy a house and found anything reasonable? Well, a large part of that is that there are big companies that are scooping up all the land and buying all the, the developments. Now, I'm not commenting on those particular situations. I don't know those people. I don't know their hearts, and some of those things actually are doing good things for the community. But we're familiar with this idea of someone who will purchase a resource, who will then jack the price up in order to turn a profit on it. I'm not opposed to turning a profit. Y- y- yeah, it takes money to run a business, and you have to, you have to recuperate those funds if your business is going to survive. But there's a, there's a way that that can be done that is a predatory act These rich landowners were getting fat on those that they were victimizing In our, in our modern world, we tend to think of someone who is overweight as unhealthy, for good reason, right? Too much weight, and I say that with someone with a little too much padding around the middle, so no, no judgment on this, but too much weight is not healthy, right? We hear that from our doctors, that there's a healthy weight range and there's an unhealthy weight range. In the ancient world, obesity was not the concern, right? Malnutrition was the concern. And so when you see, uh, a king in the Old Testament who's, who's noted to be fat, that's not always negative. Sometimes it is, but he's noted to be fat or he's noted to be large. Even the word for glory, I'm sure you've heard this before, the word for glory in the Old Testament has to do with being heavy. So this idea of weightiness or, um, being able to eat enough to actually gain weight instead of being thin was seen as a good thing, but not when you use it as a way to victimize other people. A person who gathers wealth honestly and enjoys it, that's, that's Proverbs right there. That's the Book of Ecclesiastes in its sort of positive sense, is that we, when we accumulate wealth and we use it for God's glory, it's perfectly okay for us to also use it for our enjoyment. God wants us to enjoy the fruit of our labor. But when we accumulate wealth and use it as a way to gain power over someone and to abuse them, that is what James is railing against here And ultimately, with the audience that James is writing to, this is a form of murder. This is why he says, "You have fattened your hearts in the day of slaughter." Because a person who can't feed their family in the Old Testament or in the New Testament era was likely to see them die. There are not a ton of people in modern America that are starving to death on the streets. It's not to say it doesn't happen. It's not to say that there's not things like food insecurity or malnutrition, but there are, there are plenty of places people can go to get their basic food needs met. It was not like that-- It's not like that in most of the world now, and it certainly was not like that in the ancient world. And so a, a landowner who again refuses, we're talking about the Jewish landowners, refuses to obey the Jewish law to leave some leftovers for the poor, and instead gleans all the way to the corner so that they can turn a little bit of extra pro-profit, is not only sinning against the Old Testament law, but is committing murder in the strictest sense by refusing to preserve the life of these poor, uh, Christians who are destitute And again, James is encouraging his readers here that the Lord has not ignored their plight. We can think back to the Book of Habakkuk, where Habakkuk basically lodges a lawsuit against God, saying, "You are not paying attention. You're not doing your thing. You're not being faithful to your covenant." And God says, "Let me show you how faithful to my covenant I am. The Chaldeans are on the way." And Habakkuk is like, "Whoa, wait a second here. That's not what I had in mind." God sees the oppression of the poor. He knows when His people are targeted. He knows when children are abused or when widows are ignored. He knows when the government does something to shut down a church, or when the medical institution refuses to acknowledge your personal rights. He sees those things, and He's not ignorant, and He's not static. He's not sleeping on those things. The purpose here is to comfort the oppressed by showing that God is not ignorant of what has happened to them. Just two quick Old Testament examples that use similar language. In Genesis 4, we read of Cain and his murder of Abel, and in verse eight it says, "Cain spoke to Abel his brother, and when they were in the field, Cain rose up against his brother Abel and killed him. Then the Lord said to Cain, 'Where is Abel your brother?' He said, 'I don't know. Am I my brother's keeper?' And the Lord said, 'What have you done? The voice of your brother's blood is crying out to me from the ground.'" Numbers, uh, 35 verses 30 says, "If anyone kills a person, the murderer shall be put to death on the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Moreover, you shall accept no ransom for the life of a murderer who is guilty of death, but he shall be put to death. And you shall accept no ransom from him who has fled to the city of refuge, that he may return to dwell in the land before the death of the high priest. You shall not pollute the land in which you live, for blood pollutes the land, and no atonement can be made for the land except for the blood that is shed in it, except by the blood of the one who shed it." There's a rich history in the Old Testament of language of inanimate things, land, blood, wealth, other kinds of things that give testimony to God in some way, and specifically of these inanimate, uh, impersonal things testifying to the sin of the people that dwell around them. Even Christ says, "If these people do not worship me, the rocks will cry out." Now, the rocks are not literally crying out, although it certainly would be within God's power to make the rocks sing. But Christ is not saying in that passage that the rocks are going to form mouths and begin singing Hosanna or whatever song they might have been doing. What he's saying is that the very rocks themselves give testimony to the glory and goodness of God. So even if the people around here fail to do so, the entire rest of creation is doing so, and that is what James is saying here. My dear brothers and sisters scattered in the dispersion who have nothing, and in society's eyes are nothing, some of you are facing persecution. Some of you will be killed for your faith, but God sees because the wealth that is being accumulated on the breaking of your own backs is crying out. The corrosion of that gold serves as evidence for the condemnation of those who are harming you We often want justice in the moment. I think we always want justice in the moment, don't we? I think it's a really hard discipline to say, "That person wronged me, but I'm okay letting God sort it out." That is a hard pill to swallow, but it is often the pill that we have to take. It's the medicine that God uses to further our justification, our j- our, uh, excuse me, our sanctification Paul says, you know, "Do not take vengeance. Let the Lord do that." We can trust, and this is where the comfort of this passage comes for us, brothers and sisters, we can trust that when we are wronged, that when someone has done something to us that is a violation of God's law, that that sin will be punished. Now, when we're dealing with other Christians, that sin has already been punished, and so it is not, it is not appropriate for us to hold onto that and to take vengeance. That's what the parable of the unmerciful servant is all about If I as a Christian refuse to forgive my brother and sister when they've wronged me, it's me saying that I'm a better judge of their sin and I'm a better executioner than the Lord is when he punished that sin on the cross. But that sin was not atoned for when we're talking about unbelievers. When we're talking about those who will ultimately end their earthly life and find themselves waking up in flames, that sin has not been atoned for, and so God will have his justice, and we will have our justice. We won't turn there, but in Revelation, we're familiar with the passage, I think it's chapter six, where the martyred saints are under the throne and they say, "How long, O Lord?" Well, God doesn't answer their question, but he gives them new clothes. When Job cries out and he's, he's saying, "I don't understand why this is happening. Why are you targeting me, God? Why, why are you a hunter with your arrows in my liver?" God doesn't tell him why, but he says, essentially, "I'm God and you're just going to have to trust me that this is right." We see a very similar, uh, kind of situation here when we think about when, uh, when Abraham, uh, when God tells Abraham what he's about to do to Sodom and Gomorrah, and then Abraham negotiates, apparently negotiates with God, uh, trying to secure the salvation of the city for the sake of the righteous. And we read starting in verse 20 of chapter 18, he says, "The Lord said to, to Abraham," he says, " 'Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me. If not, I will know.' " God is always seeing and investigating the sin of people We're, we're teaching my son, August, the children's catechism, which is a, a great resource. Um, and one of the questions is, "Can you see God?" And the answer is, "No, but he always sees me." Now that may feel at first to some people like a little bit of a heavy-handed answer, but knowing that God sees us is not just there to correct our sin. It should do that, right? Even the secret sins we commit in the dark when, when we're not being watched by anyone else, even, even those God sees. But do you know what else He sees? He sees your pain. He sees your suffering. He sees your victories even when no one else is celebrating them. He sees your progress. He sees you, and that should be a great source of comfort Now this passage, especially verse six, can be a little bit hard to apply because although we're the targeted audience, we're not the target of the judgment oracle. So I think what we have to do, we have to, we have to think about this in light of the way that God talks about the judgment of unbelievers in other places in the scripture, and how that helps us to understand kind of what our, what our status is. If you'll take your Bibles and open to Matthew chapter 25, I think the, um, the account here of the goat and sheep judgment, uh, is instructive for us Starting in verse 31, it says, "When the Son of Man comes in his glory and the angels with him, he will sit on his glorious throne. Before him will be gathered all nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, 'Come you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer him saying, 'Lord, when did we see you hungry and feed you or thirsty and give you a drink? When did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?' And the King answered them, 'Truly I say to you, as you did it to one of the least of these my brothers, you did it to me.' Then he will say to those on the left, 'Depart from me for you for, uh, depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, I was naked and you did not clothe me, I was sick and in prison and you did not visit me.' Then they also, uh, they also will say, answer saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and not minister to you?' Then he will answer them saying, 'Truly I say to you, as you did not do it to one of the least of these, you did not do it to me.' And these will go away into eternal punishment, but the righteous into eternal life." Now, this passage is sometimes understood as a general command to feed the poor or the sick, or to visit those in prisons, or any of the f- the sort of mercy ministry things that, that, um, are mentioned here. And those are all things that Christians should do, right? We should be engaged in, um, in mercy ministry to the poor, to those who are destitute. We should be mindful and thoughtful of those who have needs around us. What this passage is teaching, though, is not a general command to feed all people, but a specific command to care for your brothers and sisters in Christ when they have a need He doesn't say to the righteous, "You did these to everyone." He says, "Whatever you did to the least of these, my brothers, you did it to me." All of the things that are listed here, the, the six mercy ministries that are listed by Christ here, are things that persecuted Christians were suffering at the time, persecuted Jew- Jewish Christians, and that would be common experiences for, for Jewish Christians and for all persecuted Christians. Right? They're hungry. They don't have food. Our diaspora Jewish Christians don't have land to farm, and even if they're able to scrape together enough funding to lease out a farm, they're being, uh, they're being totally overwhelmed by the cost of that. The sort of homeowners association dues of these pyramid schemes that were going on in the first century, they were so exorbitant that it wasn't even subs- subsistence farming. Christians were being thrown in, uh, in prison. They didn't have enough money to replace their clothes when it wore out. They couldn't have access to clean water. We take clean water as such a, such a basic thing, and it's so easy. You just turn on the tap, or you just go to the store and you buy a bottle of $7 water. It wasn't like this in the first century. If you didn't have a well, you didn't have water, unless you had someone who cared enough to share this precious resource with you. And so what Christ is saying to, to his people, both in the immediate audience on the Sermon on the Mount, uh, and in this, the Olivet Discourse here, what he's saying to his people is when someone in the body of Christ does not have what they need, the body of Christ should step up and make sure that that is the case, that they take care of that person. And likewise, he's saying to those who are not a part of the body of Christ, "Depart from me, I never knew you." Now, the intro to this, why it sometimes is called a parable, is the sheep and the goats. We sometimes go way too far into the arena of comparing the behavior of sheeps with the behavior of the people here, right? Sheep are nice, they're affable, they listen to you. In reality, from what I understand, sheep are pretty dumb and can be very stubborn, right? And then we, we read and we go, "Goats are stubborn, they're rebellious, they're not really good for anything." Well, there's a reason people have goats on farms. They, they can be stubborn, right? They can be destructive, but they also serve a purpose. So the point here is not that sheep are good and goats are bad. The point is that sheep are not goats and goats are not sheep. And, uh, another point that comes with this is sheep don't become goats by behaving like goats, and goats don't become sheep by acting like sheep. I have some friends that will tell you they have very affectionate, friendly, lovable goats, right? I'd, I would... If I could get my kids one of those little pygmy goats that everybody loves, I would do that, 'cause they can be very kind, very sweet, and they're very smart. But they're not sheep. And if you read this passage carefully, this fact that those who are taken to the right are, are in fact taken to the right is not because they fed the poor. It's not because they ministered to Christ by feeding the least of these. They did those things because they were part of the kingdom The King says to those on His right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world." The sheep on the right were always going to be the sheep on the right. They were predestined according to the counsel of God's will before all time to live and walk in good works. That's just Ephesians 2 there. That's also just James 2 there. You have faith, I will show you my faith by my works. This is evidence language, loved ones Likewise, the ones who are told to depart into eternal darkness were also predestined not to inherit this kingdom. No kingdom was prepared for them before the foundation of the world. They have no inheritance. They have nothing. They will end up in the state that they are trying to impose on these poor Jewish Christians. They will end up in the state that they may be trying to impose on some of us in this room And for the final verse here in, in chapter five, in verse six here, there's a lot of discussion and debate in the commentaries about who the identity of this righteous one is. It says, "You've condemned and murdered the righteous person, he does not resist you." Now, some commentators will take the fact that this is the singular righteous person, that he has been murdered and h- was condemned, and will take this as a reference to Christ. And that would, would make good sense, right? The Jewish, the wealthy Jewish landowners, the wealthy Jews in Jerusalem who per- who persecuted and cast out, um, the Christians, they were in the same group of people who condemned and murdered Jesus And at least at the time of writing this, and in many ways in our own day, God is not necessarily resisting them. He's allowing them to store up judgment for the coming day of wrath There are others who will take this as sort of the hypothetical singular, right? The righteous one or the righteous person is this, uh, representative hypothetical person that represents all of the persecuted Christians. And so it's more like saying, um, to the, the wealthy landowners who are persecuting Christians, "You have condemned and murdered the Christians, the righteous people, and we do not resist you." Now, at the end of the day, it's, it's always good to have good, sober, well-intentioned, text-based debates about what the Bible means. We can and we should try to convince others, uh, when we think they're wrong about what the scripture means. So that's not what I'm saying here. But in many ways, which of those two perspectives it actually is doesn't change the interpretation of this passage. Like we read in Matthew 25, like we read in Acts 9 when Christ comes and confronts Saul, what you do to God's people, you are doing to Christ himself. What you do to the body, you have done to the head. It's a little bit weird to say that when I stub my toe, I injure my head, but that's true, right? I don't injure my toe as though it's some separate piece. It's not like I'm a Lego man where I can just swap out a hand that gets cracked and put it back on. When I injure my toe, I injure myself. My whole body is injured even though it's specific to a part of my body. When you-- when someone persecutes you, when they, uh, try to extort your wealth, your funds, when they try to harm your body, when they try to take away your children, all things that are happening not just out there in the world, but in our country, even in our own region. When they try to tell you that because you don't wanna play a basketball game, that you can't play sports at all. When a city taxes a portion of a church's property because they don't think it's being used for religious purposes, they are doing that to Jesus Christ himself, and God will not be mocked This should call us both to faithfulness and to encouragement How people treat Christ or how people treat Christ's people, including how we trust, tr- uh, treat Christ's people, shows us what we think about Christ. The people who take care of the church do so because they love God, and they do it out of a regenerated heart that already loves God. And the people who hate the church do it because they hate Christ, and they do it out of their wickedness and out of their wicked heart This brings us back again to the thesis statement of James. "Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing." And then he says later in that, uh, first chapter in verse nine, "Let the lowly brother boast in his exaltation, and the rich in his humiliation, because like the flower of the grass, he will pass away. For the sun rises with its scorching heat and withers the grass; its flower fails, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits. Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him." Now, you're all coming up to the end of James here. Um, we probably have two, two more sermons, I would guess, and the rest of this chapter is reinforcing this. It's unpacking for the immediate audience and therefore for us, it's unpacking that although the rich have their punishment coming to them, that likewise our consolation, our comfort from Christ is also coming to us. He closes the whole letter out, he returns to his thesis statement to say, "I'm not going to pretend that the trials you're going through are joyful, but you can count it all joy." You can reckon it, you can impute it as joy, my brothers and sisters. You can put it in the joy column instead of the t- the pain column, right? We had discussion about the beautiful word imputation in the announcements and scripture reading in the beginning here Imputation is a, is an accounting term. And when we count it all joy, we're taking what should be a red line in the, in the loss ledger, right? We're taking what should be an expense, and we're able to move it to the profit. We're able to move it to the positive side, not because it didn't hurt and not because we wanted it to happen, but because our God is good enough to not rob us of the chance to be sanctified When we are oppressed and opposed, those who are oppressing and oppose us mean it for evil, just like Joseph's brothers, uh, and Pharaoh, and all sorts of wicked men in, in the Old Testament and in our own world. Pilate, Herod, you mean, you name it in the Bible, this applies. They meant their wicked acts for wicked things, but God, rich in mercy, works all things for the good of those who love Him and are called according to His purpose. And what is that purpose? That we might be transformed into the image of Christ so that Christ may be glorified and He may be the firstborn among many brothers. When we face trials and suffering of every kind, it leads us to our sanctification and to our ultimate glorification. We do not earn those things. We don't sanctify ourselves any more than we justify ourselves, or that any more than we will glorify ourselves or will raise ourselves from the dead. That is all God's work from start to finish. But God does use these things that He brings us through as a way to bring about that work It's like he bends us over the hammer, over the anvil of trials, and he hammers us until we become a sharp sword in the hand of, in his hand. Or he polishes us with a rough cloth until we become a smooth, beautiful gem, right? Think of any number of refining things that need to be done. It always involves, if the thing was, uh, was a person, it always involves something that would hurt a little bit. It always involves a little bit of damage to wear away the impurities. Our sanctification and our glorification is no different than that. He uses adversity. He uses the wicked actions and intentions of, of evil men and women. He uses those things to glorify us. So although we should never, uh, we should never seek those things, right? You don't have to go and make yourself the soft target to the wicked people. It's okay to keep your head down. There's nothing wrong with that. The Jewish Christians were probably doing their best to keep their heads down most of the time, and that's fine. There's not any words in scripture about being a coward if you don't, if you don't put a target on your back. But your target is gonna get there eventually, and that's not a bad thing. We can welcome that. We can count it as joy because of who God is and what he's done. The supreme act of suffering, the supreme act of, of evil happened to the only innocent person there ever was, and it happened to him for us.  this episode is available below.

https://wels2.blob.core.windows.net/daily-devotions/20260731dev.mp3 Listen to Devotion [Jesus said] “The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field.” Matthew 13:44 The Treasure A man by the name of Edward Doheny [pronounced Doh-HEE-nee] has just arrived in California. The year is 1892. Doheny is a drifter. He’s worked as a mule driver, a fruit packer, and even a singing waiter. But nothing has panned out. His financial future looks grim. One day, you’re walking through town and see a strange thing. You see Doheny digging a hole with a pick and a shovel. Turns out he’s put down all the money he can on some vacant lot just so he can dig there. You roll your eyes. You think to yourself, “I guess desperate drifters do desperate things.” You keep walking. But desperate drifter Edward Doheny knows something you do not know. He spotted a black, thick goo seeping up into this vacant lot. He also has a hunch that people will soon pay money for this thick goo. He’s right. Here, on this lot, he strikes oil. He sets up his first oil well—the first of many. As a result, Edward Doheny becomes one of the wealthiest men in the world. Jesus tells a similar story: A man finds a hidden treasure in a field. When he does, he sells all he has to buy that field. Think about that for a moment. Imagine what his friends and neighbors are thinking. Imagine how silly and foolish they presume he is—how skewed and confused his priorities appear. But he knows something they do not know. He knows about the treasure. Which brings us to your life and mine. The culture around us may often smirk at us in polite contempt. In a society where pleasure, money, recognition, entertainment, and power are the stuff of life, the priorities of a Christian often seem quaint, clueless, even stupid. But we know something others do not yet know. We know about the treasure. We know about Jesus. We know about the priceless riches of forgiveness, peace, purpose, security, and meaning we possess in him. In addition, we know this treasure lasts not only for this life; it is eternal. Prayer: Jesus, priceless treasure, keep me close to you. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

Subscribe for more Videos: http://www.youtube.com/c/PlantationSDAChurchTV Deeper Dive Theme: We learn from Pastor Rose the secrets of a growing church and what motivates people to attend a church Episode Title: What's Love Got to Do With It? Host: Nathalie Ais Guest: Pastor N. Abraham Rose Date: July 29, 2026 Tags: #psdatv #love #peter #gospel #eternal #endure #belong #prove #transform #BornAgain #WordOfGod #LoveMatters #TheWordEndures #TransformedHeart For more life lessons and inspirational content, please visit us at http://www.plantationsda.tv. Church Copyright License (CCLI): 1659090 CCLI Streaming Plus License: 21338439Support the show: https://adventistgiving.org/#/org/ANTBMV/envelope/startSee omnystudio.com/listener for privacy information.

https://wels2.blob.core.windows.net/daily-devotions/20260730dev.mp3 Listen to Devotion …so that they may take hold of the life that is truly life. 1 Timothy 6:19 Truly Life For decades, Peggy Lee was a fixture in American pop culture. Called “The Queen of American Pop Music,” she performed on stage, on television, and in the movies. For example, you can hear her voice and her songs all through the Disney classic, “Lady and the Tramp.” For all the joy she brought, however, perhaps her most memorable song is one that is not joyful at all. In 1969, she recorded a song entitled “Is That All There Is?” In it, a woman reflects on past events in her life, from the loss of her childhood home to going to the circus with her father, and her first romantic love. After each event, she asks herself, “Is that all there is?” She knows that something is missing, but she doesn't know what. And as she looks to the end of her life, she’s convinced that, in her final moments, she'll ask the same question: “Is that all there is?” The song earned Peggy Lee a Grammy Award. It also reached the top of the charts. Clearly, the song had struck a nerve. It still does today. In the closing sentences of the apostle Paul’s first letter to Timothy, he reminds us not to look to the things of this world. Don’t look to the things of this world for security, for fulfillment, for meaning, for identity. Not only are the things of this world uncertain; even if they surround us until the day we die, they offer nothing that lasts. In the end, all we will have is the question, “Is that all there is?” Enter our Creator. Enter God the Son. Enter Jesus. On our behalf, our Savior did what he had to do to rescue us from an empty, pointless existence. His perfect life and death in our place pulled us out of our darkness and back into his light. For now, in him, not only do we bask in his forgiveness; in him, we are once again what he created us to be. We are in the family of God. And because we are, we now have the life that is truly life. Prayer: Lord, in you alone I possess the life that is truly life. Thank you. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

For the Eighteenth Sunday in Ordinary Time, Fr. Frank Donio, S.A.C. reflects on Christ in the Eucharist who satisfies our hunger in abundance. Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center. Follow the Center on Facebook, Instagram, Twitter, and YouTube to remain up-to-date on the latest Center resources. Listen to Fr. Frank's more of weekly reflections and recent blogcasts.

Shame says that we are unworthy and can never be accepted. Pride says that we are sufficient and do not need anyone's help. While they appear to be opposite struggles, both seek identity and worth apart from Jesus Christ. In this episode of Anchored in the Word, Dave Jenkins explains from Romans 3:22–24 how the gospel humbles human pride while healing the shame of repentant sinners. All people have sinned and fallen short of the glory of God, leaving no room for boasting. Yet believers are justified freely by God's grace through the redemption accomplished by Christ. The cross exposes the seriousness of our sin and displays the greatness of God's grace. Because Christ bore the guilt and condemnation His people deserve, Christians no longer need to prove themselves through pride or hide themselves in shame. Their forgiveness, acceptance, and identity rest securely in the finished work and perfect righteousness of Jesus Christ alone. For more from Anchored in the Word please visit: https://servantsofgrace.org/anchored-in-the-wordpage/

How Do I Share the Gospel? Live Q&A for July 30, 2026 https://cdn.enduringword.com/audio/q-and-a/07302026.mp3 Download Audio MP3 The post How Do I Share the Gospel? Live Q&A for July 30, 2026 appeared first on Enduring Word.

Sermon by Rev. Dr. Derek R. DavenportScripture Reading, 2 Timothy 3:10-17 Summer Sunday Services!Welcome, we are so glad that you are here as we all aspire to be a church where the Gospel of Jesus Christ is faithfully proclaimed and faithfully lived in grateful response to God's love. Please help support our ongoing ministries by considering giving online: https://sewickleypresby.org/give/Support the show

O Bispo Antônio Carlos ministra uma poderosa mensagem baseada em Hebreus 3:1, mostrando que o verdadeiro avivamento não começa por sinais extraordinários, mas quando os olhos da Igreja permanecem firmes em Jesus Cristo. Durante a pregação, ele ensina que Deus deseja muito mais do que mudar circunstâncias: Ele quer transformar corações, formar discípulos e conduzir cada cristão ao centro da Sua perfeita vontade. A mensagem destaca que a graça de Deus não apenas salva, mas educa, fortalece e produz uma nova vida em Cristo. Também mostra que o maior milagre continua sendo a transformação interior promovida pelo Espírito Santo. Com diversas referências bíblicas, o sermão convida cada pessoa a abandonar a autoconfiança, buscar sabedoria em Deus e permanecer firme na caminhada cristã. Uma palavra edificante para quem deseja viver um relacionamento verdadeiro com Jesus e experimentar um autêntico avivamento espiritual. Culto gravado na Igreja Evangélica Cristo Vive - Rio de Janeiro RJ – Tema: A Fé que Gera Resultado. Quarta – Feira29/07/2026 Pregador : Bp. Antônio Carlos Aula 07 Módulo – 70 Seminário: Construindo uma casa sobre a Rocha

Heart of a Warrior Encounter: https://www.zoweh.org/events Support the Mission: https://www.zoweh.org/give In this episode of the Exploring More podcast, Michael Thompson and SJ Jennings continue their series on Kingdom realities by turning to what Scripture calls the wellspring of life: the heart. Jesus never invited us into behavior modification—He invited us into heart transformation. Yet many of us have spent years managing our actions while neglecting the very place from which our lives flow. Drawing from Proverbs 4:23, Michael and SJ explore why the Bible places such extraordinary importance on guarding our hearts and what it truly means to become wholehearted. The conversation examines the biblical theology of the heart, revealing it as far more than our emotions. The heart is the center of belief, desire, affection, identity, and communion with God. It's where we interpret our experiences, form convictions, and ultimately choose how we live. When the heart is wounded, life becomes fragmented. But when the heart is restored, we begin to experience the freedom, joy, and abundance Jesus intended. Michael and SJ also discuss the journey toward wholeheartedness through three movements: awakening, deepening, and fulfilling. Along the way, they emphasize the importance of curiosity over condemnation, recognizing moments of disruption as invitations from God, and allowing the Holy Spirit to continue His work of healing and renewal. The invitation of the Gospel isn't simply to have a forgiven heart—it's to receive a new heart. One that is alive, responsive to God, and capable of living from His love. If you've ever wondered why your outward efforts haven't produced lasting change, this episode offers a compelling reminder: lasting transformation always begins at the heart.

https://wels2.blob.core.windows.net/daily-devotions/20260729dev.mp3 Listen to Devotion Command those who are rich in this present world not to be arrogant. 1 Timothy 6:17 Arrogance Max Roser does research. He researches the wide variety of living conditions that people experience around the world. He also offers some perspective. For instance, Roser has this to say about living conditions that many of us accept as ordinary. He writes: “What many people in wealthy countries regard as ordinary—electricity at the flip of a switch, clean water from a tap, refrigeration, antibiotics, hot showers, flush toilets, and abundant food—would have been luxuries unavailable not only to most people alive today, but to kings and queens for most of human history.” Let that quote sink in for just a moment. The luxuries and conveniences many of us take for granted are not only inconceivable to millions of people around the world; these luxuries and conveniences were not available even to the richest kings and queens of the past. It also means that when the apostle Paul was speaking about “those who are rich,” he was speaking about people who could not even imagine the kind of ordinary wealth many of us enjoy in the 21st Century. In other words, many of us are far, far, far richer than “the rich” of Paul’s day. When God’s Word, therefore, says, “Command those who are rich in this present world not to be arrogant,” you and I cannot immediately presume that this does not apply to us. In fact, in all likelihood, it does. If I am, indeed, rich by historical standards of living, how might I slip into arrogance? I may not display arrogance like some stereotypical rich man from an old movie—smoking a big cigar while I count my money, barking out orders, looking down my nose at others. In my ordinary comforts, conveniences, and luxuries, however, I can begin to insulate myself from the desperate, constant need for Jesus in my life. Such arrogance can be lethal. Regardless of my wealth, or lack of it, my need for Jesus is urgent and is real. I need him now and always. He came to take away the sins of the world. Even the sins of the rich. Even mine. Prayer: Lord, remove my arrogance. Empower me to grasp my constant need for you. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

This Bible Study reevaluates the Apostle Thomas, challenging the stereotype of him as merely a pessimistic doubter by highlighting his profound loyalty and honesty. The preacher examines key passages in John's Gospel to show Thomas's willingness to die with Jesus, his sincere questions about the way to the Father, and his ultimate confession of Christ's deity after seeing the resurrected Lord. By analyzing these interactions, the message emphasizes that Thomas's doubt stemmed from a genuine desire for truth rather than weak faith. The central theological point asserts that Jesus is the exclusive path to God, offering both truth and eternal life. Ultimately, the Bible Study portrays Thomas as a believer with a heroic heart who sought certainty in his devotion to Christ.

The sermon explores the spiritual principle of trusting God's process by drawing parallels between agricultural farming and the Christian life. It contrasts misguided zeal with devotion grounded in knowledge, emphasizing that believers must actively sow the seed of the Word while relying on God to bring growth and harvest. The preacher uses Psalm 126 and the parable of the sower to illustrate how Christ wept as He bore the precious seed of His people, ultimately reaping joy through redemption. This imagery encourages Christians to engage in earnest ministry and prayer, assured that their labor in tears will result in eternal fruitfulness. The message concludes with a call to faithfulness in spreading the Gospel, confident in God's promise to bring about the final harvest.

Good morning my friend, God bless you! Thank you for giving your precious time to be listening here. This is

How to Respond When Your Faith is Shaken and Doubt Sets In | John 20.24-29 | Kolin Hendrix Have you recently decided to follow Jesus? Take your next step with Jesus: https://cbcgb.co.uk ⛪ ABOUT CALVARY BAPTIST CHURCHES: We believe that our Calvary Baptist Churches are a movement for all people to know God, Reaching Others, Building Lives, Honouring God and Make a Difference.

https://wels2.blob.core.windows.net/daily-devotions/20260728dev.mp3 Listen to Devotion So God said to [Solomon]. . . “I will do what you have asked. I will give you a wise and discerning heart.” 1 Kings 3:11-12 Priority Solomon had just become the next king of Israel. He was about twenty years old. In lavish generosity, the Lord said a breathtaking thing. He said to Solomon, “Ask for whatever you want me to give you.” “Ask for whatever you want me to give you.” In your prayers right now, what is your most common request? Although we have the high privilege of talking to the Lord about anything, my sinful weakness can show up in my prayer life, too. There are periods in my life when I could fit most of my prayer requests under one big umbrella, and on that umbrella is one big word: “Easier.” I want God to make my life easier. I want him to remove difficulties. I want him to make my life more convenient. I want him to make my world more comfortable. I want him to clear my path of those things that create hardship, pain, loneliness, uncertainty, or grief. And while it’s not wrong to pray for any of these things, if the priority in my prayer life is simply for God to make my life easy, then I have forgotten why I am here. And for such forgetfulness, the Lord calls upon me to repent. Solomon had the chance to ask for anything—anything at all. He could ask for wealth. He could ask for a long life. He could ask for an easy reign through the removal of his enemies. But he didn’t. Instead, he asked for wisdom. He asked the Lord to give him what he needed to serve in this difficult, broken world. On our behalf, God the Son came here. In our place, he lived a life of perfect faithfulness. As our substitute, he suffered and died for our every sin. Then he arose. In him we stand forgiven, cleansed, at peace. As you and I now live to shine his light in this dark place, our privilege and priority is to ask the Lord to provide us with what we need to serve him. Prayer: Lord, thank you for the privilege of asking you for anything. Give me wisdom. Make my priorities your priorities. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

https://wels2.blob.core.windows.net/daily-devotions/20260727dev.mp3 Listen to Devotion “I am only a little child and do not know how to carry out my duties.” 1 Kings 3:7 Candor Here’s the setting for today’s Bible passage. The great King David is now an old man. The Lord has just anointed David’s son, Solomon, to be the next king of Israel. At this time, Solomon is about twenty years old. To be twenty years old is to be in a fantastic moment in your life. You’re an independent adult. Your physical and mental powers are at their peak. Countless possibilities lie before you. But this can also be a dangerous moment. For a variety of reasons, it can be easy to presume that you know much more than you really know. And ignorance, coupled with arrogance, can quickly open doors to all kinds of disaster. And so here is twenty-something Solomon. He has just experienced the indescribable thrill of becoming king. What to do first? One of the first things Solomon does is to speak to the Lord in profound candor. “I am only a little child, he prays. I am only a little child and do not know how to carry out my duties.” Candor in prayer. To talk to my God without candor is to run the ultimate fool’s errand. He is, after all, the One who has searched me and who knows me. To talk to my God without openly acknowledging my frailties, my weaknesses, my sinful flaws—to talk to him in such a way is not only an insult to him; it robs me of the assurance of forgiveness, comfort, and strength that my Savior purchased for me at Calvary’s cross. Which brings us to the beautiful truth we possess through the power of the good news of Jesus Christ. Because God the Son has lived a perfect life on my behalf; washed my every sin away through his suffering and death, and risen from the tomb, I now have the priceless privilege to speaking to God without fear. I can speak to him in the greatest of openness. I can talk to him in candor about anything. For through faith in the Messiah, I am secure. I am his. Prayer: Lord, through faith in your blood I am secure in you. Move me to speak in candor. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

In this message, Jon addresses the hidden pride that leads people to judge others and live as if they control their own futures. Walking through James chapter 4, he highlights how easy it is to make assumptions, speak over others' lives, and assume tomorrow is guaranteed. Ultimately, listeners are invited to surrender the illusion of control and rest in God's grace and sovereignty rather than carrying burdens they were never meant to hold.Subscribe to AfterWords on  Apple Podcasts, Spotify, or wherever you listen to podcasts.Visit us online: rivchurch.comFollow us on InstagramSend us feedback: podcast@rivchurch.com—About Riverview ChurchRiverview Church is a multi-venue church based in Lansing, Michigan, where we invite everyone to know and enjoy Jesus as we stumble together in our pursuit to love like Him. Learn more at https://rivchurch.com

The way we live is the clearest reflection of what we believe. In the book of Ephesians, Paul reminds us that our identity in Christ should shape every step we take. As we follow Jesus, our relationships, our priorities, and even our marriages become a reflection of the Gospel to the world. Join us as we discover what it truly means to walk the walk and let our lives point others to Christ. STAY CONNECTEDWebsite: www.oasisphx.comFacebook: Oasis Community ChurchInstagram: @oasisphx

If physical extraterrestrial beings from another region of our galaxy or universe is scientifically impossible, then what other alternatives are there which might reveal the true identity of aliens and extraterrestrial intelligences? Are they all just science fiction, or might there be a deeper, spiritual reality behind their true identity? On this episode of the Profile, Watchman Fellowship President James K. Walker sits down with Watchman founder David Henke to discuss some biblical possibilities regarding the nature and identity of alleged extraterrestrials. Why would any alien beings from another part of the universe be so focused on correcting our understanding of Jesus and the Gospel message?The Bible is clear about the identity of anyone who comes preaching a different Gospel or a different Jesus, even if they appear to us as angels of light.  Other Watchman Fellowship Resources on the Question of Aliens, UFOs, and UAPs: Free Four-Page Profile ArticlesUFOs and UAPsRaeliansHeaven's GateDisclosure DayThe Urantia BookPodcast Episodes on UFOs, Aliens, and Extraterrestrials Aliens, Evolution, and Intelligent DesignWhat is the Message of Spielberg's Disclosure Day?UFOS and AliensUfologist Gary Bates Part OneUfologist Gary Bates Part TwoAncient Aliens? No.Daniel's interview with Sasha Sagan, the daughter of the late planetary astronomer Carl SaganAdditional ResourcesFREE: We are also offering a subscription to our 4-page bimonthly Profiles here: www.watchman.org/FreePROFILE NOTEBOOK: Order the complete collection of Watchman Fellowship Profiles (around 700 pages -- from Astrology to Zen Buddhism) in either printed or PDF formats here: www.watchman.org/NotebookSUPPORT: Help us create more content like this. Make a tax-deductible donation here: www.watchman.org/GiveApologetics Profile is a ministry of Watchman Fellowship For more information, visit www.watchman.org © 2026 Watchman Fellowship, Inc.

Send us Fan MailPastor Harlo White delivers the message "The Great River Euphrates, Part 4", originally delivered on March 18, 1982.Stand with Pastor Harlo White in supporting the Harlo White Healing Stream Podcast. Your donation helps keep this podcast reaching people all across the Earth. Ask God the Father what he would have you do in giving to this ministry. You can visit our website at www.harlowhitehealingstream.com/giving to make a secure donation online. You can also mail your donation to:HARLO WHITE HEALING STREAMP.O. BOX 4695CHICAGO, ILLINOIS, 60680.

It's been said, “Timing is of the Lord.” What would happen if we took advantage of the daily movements the Lord gives us to share the Love of God with those around us? Join Ed and Wayne as they open the word to talk about the leading of the Lord to bring about opportunities to reach out with our faith.  We'll do this through a classic listener story of a Chinese woman who found Jesus through amazing acts of kindness throughout her life. As we celebrate FEBC's 80 years of ministry we'll focus on how important it is stay ready to embrace new ways of reaching out with the Gospel along with a commitment to the old goal of following the Great Commission…Until All Have Heard

Alex Barrientos, 3 John 5-6. From the Various 2026 series. More sermons available online at www.steadfastinthefaith.org.

The Day of Atonement, known in Hebrew as Yom Kippur, is one of the most profound pictures in all of Scripture of what Jesus Christ would accomplish on the cross. Positioned at the center of Leviticus, which itself sits at the center of the Torah, this ancient ceremony was never merely a Jewish ritual. It was a carefully designed preview of the gospel. Once a year, the high priest of Israel would enter the Holy of Holies, the most sacred space in the tabernacle, as the sole representative of the people before God. He came not in ornate robes but in simple linen, because linen does not cause sweat. The message embedded in that detail is striking: you do not earn your way into God's presence. You receive it. This same pattern finds its ultimate fulfillment in Jesus Christ, one man, one sacrifice, one way to the Father.The ceremony also involved two goats, each representing a different dimension of what atonement accomplishes. The first goat was sacrificed, its blood shed as payment for sin. The second, known as the scapegoat, had the sins of the people symbolically placed upon it before being sent into the wilderness, never to return. Together, these two goats illustrate what Jesus does for every person who trusts in Him. He pays the penalty for sin and removes it entirely, as far as the east is from the west. The book of Hebrews makes clear that Jesus is the ultimate High Priest who entered the true Holy of Holies, not with the blood of animals repeated year after year, but with His own blood, once for all time, securing eternal redemption.The practical implications of this truth are life-changing. When Jesus died on the cross, the veil separating the Holy of Holies from the rest of the temple was torn from top to bottom, a declaration that the barrier between God and humanity had been permanently removed. Because of Jesus, every believer has direct access to God at any moment, not because of personal merit or religious effort, but because of what Christ has done. Approaching God with intentional humility, coming to receive rather than to achieve, is the posture that reflects a true understanding of atonement. The message has not changed in thousands of years. Sin is real, but Jesus is better, and through Him, anyone can be made at one with God again.

https://wels2.blob.core.windows.net/daily-devotions/20260726dev.mp3 Listen to Devotion [Solomon said], “So give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours?” 1 Kings 3:9-10 Wisdom Thanks to Walt Disney and others, we’ve all heard of the magic genie who grants you three wishes for anything you want. I doubt most folks have ever asked themselves what they would ask for if given that opportunity. Why? Because it isn’t realistic. Yet in today’s Bible passage, we have an example of the powerful Lord God himself—not some mere cartoon genie—offering Solomon anything he wanted. And for what did Solomon ask? He asked for a discerning heart that he would have wisdom to govern God’s people. What a request! It might be more impressive what he did not ask for. He didn’t ask for more wealth than he already had. He didn’t ask for continued health, that he might enjoy a long life on this earth. He didn’t ask for the death of his enemies so that his throne would be secured even more than it already was. He didn’t even ask for a trouble-free life. Instead, he asked for wisdom. We can learn from Solomon. We can place a high value on wisdom in the Lord, which starts with knowing, “There is a God, and I am not him.” We can set our hearts on carrying out the work the Lord has given us in a way that honors him. We can set our hearts on things above—the eternal promises of Jesus—and not on things below. Prayer: Lord, earthly blessings are important, and you have given me too many of those to count. But today I ask you not for more money, better health, or a trouble-free life; instead, I ask you to give me wisdom that I might have deep contentment with all you've given me and make choices that honor you as my Savior. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

 Grace for our past, present and for our future 

Sheldon Ko • Selected Scriptures • Sermon Notes (Slides)

This week Lead Pastor Josh Scott was joined in conversation by Melody Winderweedle. Melody is a pastor in Chattanooga, and they will discuss a provocative story from the Gospels of Mark and Matthew that depicts Jesus as learning something new and changing his mind as a result. Many interpreters have struggled with this story, but Melody and Josh find it fascinating and see it as an invitation to all of us to follow in Jesus's footsteps. ⛪️ To learn more about who we are and what we do, visit https://gracepointe.net/about-us

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