Podcasts about in genesis

On today's Bible Answer Man broadcast (08/31/26), Hank answers the following questions:What is the biblical perspective on universal healthcare? Isn't conservative Christian opposition to universal healthcare a contradiction? Kurt - Billings, MO (0:45)Can you explain Revelation 20:3-7 where Satan is bound for 1,000 years? Josh - Springfield, MO (8:24)What is a good approach for witnessing to an atheist? Good core study for new believers? Resources? Jerry - KS (15:11)In Genesis 3, it says “the serpent was more cunning than any beast of the field.” Could the other beasts talk like the serpent? Terri - TN (20:55)

It's Monday, August 31st, A.D. 2026. This is The Worldview in 5 Minutes heard on 140 radio stations and at www.TheWorldview.com.  I'm Adam McManus. (Adam@TheWorldview.com) By Adam McManus Burmese military killed pastor and another believer The Burma Research Institute has confirmed that Rev. William, who used no last name, and another Chin Christian, Nam Ceu, were extrajudicially murdered on June 4th by the Burmese military dictatorship in Myanmar, reports International Christian Concern.  Rev. William had pastored the Chungcung Baptist Church in Chin State for more than 25 years. He was arrested with Ceu in May and had been detained by the military since then. Sources told the Burma Research Institute that Rev. William and Nam Ceu were killed for allegedly supporting the Hakha Chinland Defense Force, which is fighting against the Burmese military dictatorship. Psalm 116:15 says, "Precious in the sight of the Lord is the death of His saints." Zo Tum Hmung, President of the Burma Research Institute, said, “We call the Trump administration to protect the persecuted Christians in Burma.” Send a polite, 4-sentence note to Kyaw Moe Tun, the Permanent Representative of Myanmar to the United Nations.  Address it to the Myanmar Delegation, 10 East 77th Street, New York, NY 10075. Democrat James Talarico: Muslims and Christians worship same God James Talarico, the Democratic nominee for U.S. Senator in Texas who is running against Republican Ken Paxton, the current Texas Attorney General, falsely claimed that Muslims worship the same God as Jews and Christians. Listen. TALARICO: “Christians and Muslims and Jews all worship the same God. Muslims love Jesus. They love Moses and Abraham. We are all branches on the same tree as the Abrahamic faiths.  “So. it's heartbreaking to watch extremists, whether they are Christian nationalists or whether they're the Taliban or al-Qaeda, perverting these beautiful traditions, that have so much in common, to attack others and consolidate their own power.” There are three primary differences between Christianity and Islam. First, regarding the nature of God, Christians teach that God is the Trinity—one God existing in three co-equal, co-eternal persons: the Father, the Son (Jesus Christ), and the Holy Spirit. (Matthew 28:19) By contrast, Islam completely rejects the Trinity. Second, Christians believe that Jesus is the divine Son of God and God incarnate who physically died on the cross for the atonement of the sins of the elect and rose from the dead. (John 1:1,14) By contrast, while Islam reveres Jesus as a major, virgin-born prophet and messenger of God, it explicitly denies His divinity, crucifixion, and resurrection. And third, Christianity teaches that salvation is a free gift of grace received through personal faith in the finished sacrificial work of Jesus Christ, rather than by human effort. (Ephesians 2:8-9) By contrast, Islam teaches that salvation depends on total submission to Allah's will, adherence to the Five Pillars of Islam, and the final judgment of one's deeds. Therefore, Muslims and Christians clearly do not worship the same God. Georgia Democrat distanced himself from antisemitic leftist Georgia Democratic Senator Jon Ossoff has offered sharp criticism of President Donald Trump which generated buzz about Ossoff potentially running for president in 2028.   That, in turn, has attracted some left-wing figures who have lauded his messaging like left-wing streamer Hasan Piker, who told the Jewish Telegraphic Agency in April that he was “intrigued” by Ossoff. There are two developments of note.  First, Ossoff, whose father is Jewish, is facing criticism from some of Georgia's local Jewish community over his votes to block certain arms sales to Israel. Second, Senator Ossoff has distanced himself from Hasan Piker over recent comments that many interpreted as justifying threats to American Jews,  reports the Jewish Telegraph Agency.   Speaking on a Twitch livestream on August 20th, Piker said this. PIKER: “If Jews in America keep putting this idea out there that they are singularly invested in Israel, eventually someone's going to come around and take action. Not against the state of Israel, mind you, but against American Jews.” Last Thursday, according to Fox News, an Ossoff spokesman said that the senator “unreservedly rejects reckless and dangerous rhetoric suggesting that policy advocacy invites violence against the Jewish community or any community.” In Genesis 12:3, God said, “I will make [Israel] into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on Earth will be blessed through you.” Undercover video exposes GOP Sen. Murkowski on SAVE Act And finally, liberal Republican Senator Lisa Murkowski of Alaska stood on the Senate floor and painted a grim picture of the supposed damage the SAVE America Act, or the Safeguard American Voter Eligibility Act, would do in her home state.  This is the bill that would ensure that American citizens — and only American citizens — should decide American elections. It would simply require: A valid ID before registering to vote in a federal election. Proof of citizenship. No Mail-in Ballots (except for illness, disability, military, or travel). Listen to Senator Murkowski's claim. MURKOWSKI: “What we're talking about right now is just the registration to vote. So, you're in Unalaska -- say you're a fisherman or a teacher -- the flight to Anchorage, because this is where you're going to have to go -- you're going to have to go into Anchorage: 800 air miles, $1,100 per seat, if you can maybe get on a charter.” James O'Keefe, an undercover journalist with the O'Keefe Media Group and the Justice League, flew to Unalaska to find out firsthand if Senator Murkowski's claim was true. Listen to his analysis. O'KEEFE: “I'm James O'Keefe, and I'm in the middle of absolutely nowhere, about 800 miles off the coast of Alaska, on a remote island in the Aleutian Islands. “Now, Senator Lisa Murkowski says that one of the reasons she's not going to pass the SAVE Act is because of people that live here on this island of Unalaska.  “Senator Murkowski saying if the SAVE Act passes, online registration goes away, and the residents here, the few thousand people that live here, are going to have to fly 800 miles and spend thousands of dollars to go to Anchorage to take care of their business.  “But all the people we spoke with here, they all said that that's wrong, including the post office, the library, the city clerk, the DMV. We didn't know there was a DMV here. Everyone we spoke to here said they're able to register to vote here. They're able to prove citizenship by going to the library.  “So, Senator Murkowski says, ‘If you're a fisherman in Unalaska, the closest election office is 800 miles away; it would cost $1,500. You would also need a hotel, cabs, and food while in Anchorage. But the librarian just told us differently.” Here is the portion of the undercover investigation with a female undercover agent, who accompanied O'Keefe, to the library in Unalaska. UNDERCOVER FEMALE AGENT: “Just wanted to learn a little bit more about the process to get an ID. “ LIBRARIAN: “We do passports here.” UNDERCOVER AGENT: “Oh, you do passports here.” UNDERCOVER O'KEEFE: “Mmm.” UNDERCOVER FEMALE AGENT:  “That's good to know, though, that if somebody wants to confirm their citizenship, they can do it here.” UNDERCOVER O'KEEFE: “To get the Alaska ID, do you get it here or back in Anchorage?” LIBRARIAN: “Oh no, here. The DMV should be the near the police station.” UNDERCOVER O'KEEFE: “So, we don't have to go to Anchorage to get it.”  LIBRARIAN: “No, no, no. As long as you have all the paperwork you need.”  UNDERCOVER O'KEEFE: “But I read in the newspaper that the senator [Lisa Murkowski], said, ‘Oh, they're going to pass this SAVE Act, and everyone's got to go to Anchorage to get it.'” LIBRARIAN: “I don't think so.” UNDERCOVER O'KEEFE: “Oh no. Okay.” Proverbs 12:19 says, “Truthful lips endure forever, but a lying tongue lasts only a moment.” Call liberal Republican Senator Lisa Murkowski's office in DC, 24 hours a day/7 days a week, and ask the live operator to connect you to her voicemail, urging her to support the SAVE America Act. Her number is (202) 224-6665. Tell her that you reject her false claim that people in the Aleutian Islands have to travel 800 miles by air to register to vote in Anchorage. Plus, call your two Senators at 202-224-3121 and ask them to vote for the SAVE America Act as well. Close And that's The Worldview on this Monday, August 31st, in the year of our Lord 2026. Subscribe for free by Spotify, Amazon Music, or by iTunes or email to our unique Christian newscast at www.TheWorldview.com.  Plus, you can get the Generations app through Google Play or The App Store. I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ

Researchers discovered that the water anole can stay underwater for twenty minutes without a fresh gulp of air. The tiny lizard has water-repelling skin, and after taking a deep dive it exhales a bubble of air that sticks to its snout. The clever creature then rebreathes the bubble again and again—something scientists believe is the recycling of the trapped air supply. Although water anoles possess this special ability, like many creatures, they must breathe to live. In Genesis we read that God “breathed into [Adam’s] nostrils the breath of life, and the man became a living being” (2:7). As He created all things in “the heavens and the earth” (v. 4), He also created man from “the dust of the ground” (v. 7). But it took God’s breath of life to make His creation fully alive. He transformed the first human into a living being—a living soul. Later, He formed Eve from Adam’s rib (v. 22). As spiritual beings, we’re able to serve God and enjoy fellowship with Him by belief in Christ. Jesus “breathed on” the disciples and said, “Receive the Holy Spirit” (John 12:20). One commentator writes that this “ ‘inbreathing’ of the Holy Spirit is essential in order for people to enjoy fellowship with God.” Each breath we take is God’s gift of physical life. As believers in Jesus, it’s also a reflection of our eternal life and being indwelt by the life-giving Spirit (Romans 8:11).

In Genesis 1, we see that God did not create humanity to simply survive. He made us in His image, crowned us with dignity and purpose, and gave us the responsibility to cultivate a world where life can flourish. In this talk, Pastor Ben Stuart walks through the creation account and reminds us that although we are lower, we are crowned. We were created to be near God, become like Him, and use what He has entrusted to us for the flourishing of others. Key Verses // Genesis 1:1-2:3 — With Passion City Online you can join us live every Sunday at 9:30a and 11:30a! Join us at https://passioncitychurchdc.com — Give towards what God is doing through Passion City Church: https://passioncitychurchdc.com/give — Subscribe to our Youtube channel to see more messages https://www.youtube.com/passioncitychurchdc — Follow along with Passion City Church DC: https://www.instagram.com/passioncitydc — Follow along with Pastor Ben Stuart: https://www.instagram.com/ben_stuart_ — Passion City Church is a Jesus church with locations in Atlanta and Washington D.C. For more info on Passion, visit https://passioncitychurch.com

In Genesis 32:22–32, Jacob wrestles all night with the angel of the Lord and refuses to let go until he receives a blessing. Dr. Joel Beeke preaches contagious perseverance, contagious prayer, contagious penitence, contagious power, and contagious price.

Family can be one of the greatest sources of joy in our lives, but it can also be the source of some of our deepest pain.Favoritism. Jealousy. Divorce. Rejection. Competition. Anger. Broken relationships. Patterns that seem to get passed from one generation to the next.Joseph knew what it was like to grow up in a dysfunctional family.In Genesis 37, we're introduced to a 17-year-old Joseph and a family filled with tension. His father, Jacob, openly favored him over his brothers. His brothers resented him. Competition and jealousy were everywhere. And before long, that family dysfunction would lead to devastating consequences.But Joseph's story also shows us something incredibly hopeful:Your family history does not have to determine your future.God can take someone from a broken background, transform their life, and use them for a greater purpose.As we begin Joseph's story, we'll discover three truths that can help us deal with the pain and dysfunction in our own families.GOD CAN USE YOU, EVEN IF YOUR FAMILY ISN'T PERFECTUnhealthy family patterns have a way of repeating themselves. Jacob carried dysfunction from his past into his own home, and his children suffered because of it.But you don't have to repeat what you grew up with.With God's help, you can be the person who says, "It stops here."You can break unhealthy patterns and begin a different legacy for the generations that come after you.GOD HAS A CALLING ON YOUR LIFEIn the middle of Joseph's chaotic family life, God began giving him dreams. Joseph couldn't see everything God was doing yet, but God was already preparing him for what was ahead.The same is true for you.God sees you. God loves you. And God has a purpose for your life.Your past doesn't disqualify you from being used by God.GOD'S PROVIDENCE IS AT WORK EVEN WHEN YOU DON'T SEE ITJoseph's story would include rejection, betrayal, false accusations, temptation, disappointment, and years of waiting. Yet behind everything Joseph experienced, God was working.Sometimes we can clearly see what God is doing. Other times, His work is happening behind the scenes.That doesn't mean everything that happens to us is good. It means God is powerful enough to take even the painful and broken parts of our stories and work through them for His purposes.If you've ever thought:"God can't use me.""I'm destined to repeat my family's mistakes.""Nothing good can come from what I've been through.""I'm all alone."Then Joseph's story is for you.Your story isn't over.God can redeem your pain, break unhealthy cycles, and use your life for something greater than you can see right now.

What does it mean to be a godly man? In Genesis, Adam was called to work and protect the garden, but when danger came, he remained passive.In this message, Minister Mark Ashton explores biblical manhood, the danger of passivity, and the responsibility men have to protect what God has entrusted to them. Ultimately, Jesus shows us what true manhood looks like: where the first Adam failed, the Second Adam remained faithful.Whether you're a husband, father, or single man, discover how to take responsibility, stay engaged, and become more like Jesus.

Waiting on God can be one of the hardest parts of following Him. In Genesis 16:1–10, Abram and Sarai receive a promise from God, but when the fulfillment doesn't come as quickly as they expect, they take matters into their own hands—creating pain, conflict, and consequences they never imagined. Yet even in the middle of their self-made mess, God shows up with grace, purpose, and a plan that was never derailed. This message reminds us that while our impatience can complicate the journey, it cannot cancel God's faithfulness. If you've ever wondered whether you've made too many mistakes, gotten ahead of God, or taken a detour that feels impossible to recover from, this sermon will encourage you with the truth that God is still at work. He doesn't waste our failures—He weaves them into His greater story. When God is writing the story, even the chapters we wish we could erase can ultimately declare: It's All Good.

In Genesis 23 and 24, Abraham faces the death of his wife Sarah and the responsibility of securing a future for his son Isaac. Rather than retreating into grief or simply coasting through his final years, Abraham acts with intentional faith. He purchases a burial plot, the first piece of the promised land his family legally owns, and sends his servant on a mission to find Isaac a wife. Both actions reflect a man who believes God's promises extend far beyond His own lifetime. The sermon draws out three core truths from these chapters. First, faith invests in a future it may never personally see, like planting trees whose shade others will enjoy. Second, faith prepares the next generation to carry the promise forward, whether through parenting, mentoring, or discipleship. Third, after doing the faithful work of preparation, we must trust God with outcomes we cannot control. The story closes with Isaac and Rebecca beginning their life together, a picture of grief giving way to hope and one generation passing the baton to the next.

# Genesis 12–23: The God Who Provides## SummaryGenesis 12–23 marks a major shift in the biblical story. God calls Abram into a personal relationship and promises him land, descendants, and a blessing that will reach all nations.Abraham responds in faith, but his journey is not perfect. He struggles with fear, makes poor decisions, and sometimes tries to accomplish God's promises in his own way. Still, God remains faithful.In Genesis 15, God confirms His covenant by passing alone through the divided animals, showing that the promise rests on His faithfulness, not Abraham's perfection.God eventually gives Abraham and Sarah the son He promised, Isaac. Then in Genesis 22, Abraham is tested when God asks him to offer Isaac. Abraham obeys, trusting God to provide. At the last moment, God provides a ram in Isaac's place, and Abraham names the place “The Lord Will Provide.”Abraham's story reminds us that God desires relationship with us, remains faithful through our failures, and provides even when we cannot see how.**Big Idea:** Trust God, obey Him, and believe that He will provide.## Sermon Notes### 1. God Calls Abraham**Genesis 12:1–3**God calls Abraham to leave everything familiar and follow Him into the unknown.**Key Principle:** God desires a relationship with you, not just religious activity.### 2. Abraham's Faith Is Imperfect**Genesis 12:10–20**Abraham trusts God, but fear still causes him to make bad decisions, including lying about Sarah.**Key Principle:** Your weaknesses do not automatically disqualify you from what God is calling you to do.### 3. Abraham Chooses Trust**Genesis 13:1–18**Abraham lets Lot choose the land first. Lot chooses by sight, while Abraham trusts God with what remains.**Key Principle:** Choose by trust, not simply by appearance.### 4. Abraham Rescues Lot**Genesis 14:1–24**Abraham rescues Lot, meets Melchizedek, gives him a tenth, and refuses the king of Sodom's wealth.**Key Principle:** Live in a way that makes God's faithfulness visible.### 5. God Makes a Covenant**Genesis 15:1–21**God promises Abraham descendants as numerous as the stars. God alone passes through the covenant pieces.**Key Principle:** God's promises depend on His faithfulness, not our perfection.### 6. Abraham Tries to Rush God's Plan**Genesis 16–17**Abraham and Sarah try to produce God's promise through Hagar. Their shortcut creates pain, but God does not abandon them.**Key Principle:** God's timing is better than our shortcuts.### 7. God Provides Isaac**Genesis 21**After years of waiting, Sarah gives birth to Isaac.**Key Principle:** Waiting does not mean God has forgotten.### 8. The Lord Will Provide**Genesis 22**God tests Abraham by asking him to offer Isaac. Abraham obeys, trusting that God will remain faithful.At the last moment, God provides a ram in Isaac's place. Abraham names the place “The Lord Will Provide.”This points forward to the greater sacrifice God would provide through Jesus.**Key Principle:** We can trust God's provision even when we cannot see it yet.## Practical Applications1. **Take the next step of obedience.** What is one thing God has been asking you to do?2. **Stop forcing God's timing.** Identify one area where you are trying to control the outcome and surrender it to Him.3. **Choose trust over appearances.** Make decisions based on God's character, not simply what looks easiest or best.4. **Give God the credit.** Recognize where He has provided, opened doors, or carried you.5. **Prioritize your relationship with God.** Set aside intentional time this week for prayer, Scripture, and worship.6. **Lay down what you are carrying.** Give God the fear, burden, or uncertainty you have been trying to manage yourself.## Discussion Questions1. Where do you see Abraham growing in trust throughout these chapters?2. In what area of your life is it hardest to trust God's timing?3. Have you ever tried to force something instead of waiting on God?4. What does Genesis 22 teach us about obedience and trust?5. Where have you seen God provide in an unexpected way?6. What is one practical step of obedience God may be asking you to take?7. What burden do you need to surrender to God this week?> **“The Lord will provide.” — Genesis 22:14**

We conclude our series 'The Beginnings' with the end of the story of Noah. In Genesis 1, we saw that God started everything and today we will see that through Noah, God will start again. But will it last? Will people change? And what will God do? Thanks for joining us. Passage: Genesis 9:1-24

Dr. Richard Swenson, author of The Overload Syndrome and Margin, writes that we need room to breathe—freedom to think, permission to heal, and space for relationships that can easily be starved by the relentless pace of life. That may describe more people today than ever. Many of us are physically, emotionally, mentally, and financially overloaded. There never seems to be enough time, money, or energy left at the end of the day to recover before everything starts again at full speed. The answer, at least in part, is something our culture often neglects: margin. Margin means leaving enough room in our lives to rest, reflect, recover, and reconnect with what matters most. It is, in a sense, taking a break before you break. The Cost of Living Without Margin A life without margin can carry serious physical, emotional, relational, and even financial consequences. Consider sleep. According to the Sleep Foundation, many Americans regularly struggle to get adequate rest, with a significant number of adults sleeping fewer than seven hours each night. Chronic sleep deprivation has been associated with health concerns including diabetes, obesity, anxiety, and heart disease. Lack of sleep also affects emotional health, relationships, and decision-making. That means rest is not merely a luxury. It is part of living wisely and caring responsibly for the bodies, relationships, and responsibilities God has entrusted to us. Perhaps life simply feels too fast right now. Working late nights and weekends may occasionally be necessary, but continuously burning the candle at both ends eventually becomes counterproductive. Exhaustion leaves little energy for the things that matter most—especially our relationships with others and with the Lord. God Designed Us for Work—and Rest Scripture consistently affirms the goodness of work. God calls us to provide for our families, serve others, practice generosity, and faithfully use the abilities and opportunities He has given us. We work to pay bills, save for future needs, give generously, and contribute to our communities. Productive work is part of God's design. But work is not all there is. Rest is God's idea too. In Genesis, God rested on the seventh day of creation—not because He was exhausted, but because His work was complete. He blessed the seventh day and set it apart. Later, Sabbath rest became part of the Ten Commandments given to Israel. Rest reminds us of an important spiritual reality: our worth does not depend on how much we accomplish. Author Rich Villodas has observed that Sabbath reminds us that our standing in Christ is not based on our works. A day of rest allows us to stop producing and remember that God's love for us has not changed. That can be especially difficult in a culture where technology makes it possible to work almost anywhere, at almost any hour. But just because we can keep working does not mean we always should. Healthy margin allows us to return to our work with purpose, energy, and gratitude, doing it “as for the Lord” (Colossians 3:23). Professional progress can be valuable, but chronic stress, damaged health, and neglected relationships are a high price to pay for it. Rest Is Not the Same as Laziness Biblical rest should not be confused with laziness. Laziness means neglecting the responsibilities God has given us or consistently refusing to do what needs to be done. Scripture repeatedly warns against that kind of idleness. Paul tells believers in 1 Thessalonians 5:14 to admonish the idle. In 2 Thessalonians 3, he addresses those who were refusing to work and instead becoming busybodies. There is an important distinction here. Rest restores us so we can return faithfully to the work God has given us. Idleness avoids that work altogether. Proverbs 31 gives us another picture of faithful diligence. The noble woman cares for her household, conducts business, helps the poor, and looks after those entrusted to her. Proverbs 31:27 says, “She looks well to the ways of her household and does not eat the bread of idleness.” Fruitful labor honors God. But so does recognizing when it is time to stop. When Busyness Becomes Another Form of Distraction There is another danger worth recognizing: constant activity can sometimes disguise a lack of purpose. We may appear busy without actually being productive. Without intentional rest and reflection, our activity can become aimless distraction rather than faithful work. We move constantly but rarely stop long enough to ask whether we are moving in the right direction. Laziness can sometimes take an unexpected form as well. Instead of doing nothing, we may spend hours scrolling, shopping, watching, or distracting ourselves while neglecting relationships or responsibilities that matter more. Proverbs 24:30–34 paints a memorable picture of a neglected field covered with thorns and weeds. The lesson is simple: neglect eventually has consequences. If you struggle with procrastination or laziness, the answer is not shame. Bring that struggle to Christ. He offers forgiveness, wisdom, and strength to grow in faithfulness and diligence. Finding a Rhythm of Grace The encouraging news is that God's grace meets us in both extremes. Some of us are exhausted because we never stop working. Others feel stuck because we continually avoid the work before us. Christ invites both groups into something better: rhythms shaped by grace rather than guilt. Rest is not something we earn after proving ourselves productive enough. It is something we receive as a gift from God. Jesus gives this invitation in Matthew 11:28–30: “Come to me, all who labor and are heavy laden, and I will give you rest.” If your life feels overloaded, perhaps the next faithful step is not finding a way to accomplish more. It may be creating enough margin to remember who you are, what matters most, and Who ultimately sustains you. Work faithfully. Rest gratefully. And remember that your security is not found in how much you accomplish, but in Christ. In Him, there is room to breathe. On Today's Program, Rob Answers Listener Questions: Someone I know has seen their credit card debt grow from about $10,000 to $25,000, and the account is now closed. I suspect missed payments and interest are driving the increase. How can I help them understand what's happening and make a plan to deal with the debt? My husband and I are both 77 and would like to avoid probate, but we don't have significant assets. Would an irrevocable trust make sense for us, and how can we find a qualified elder law attorney in Texas to help us understand our options? I'm retired and living comfortably on my pension, with about $125,000 in savings and $19,000 in checking. My bank keeps encouraging me to put the savings into CDs, but the rates don't seem very attractive. What should I consider doing with this money? I'm 59, debt-free, have a fully funded emergency fund, and am contributing to my 401(k). I also have about $200,000 to invest. I want reasonable growth without taking excessive risk. How should I think about investing this money, especially compared with options like fixed annuities or crypto? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) Christian Credit Counselors AdelFi Christian Banking Eventide | Praxis | GuideStone | OneAscent | Timothy Plan FaithFi Field Guide: How Much Money is Enough?  Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship by Rob West Wisdom Over Wealth: 12 Lessons from Ecclesiastes on Money Look At The Sparrows: A 21-Day Devotional on Financial Fear and Anxiety Rich Toward God: A Study on the Parable of the Rich Fool Find a Certified Kingdom Advisor® (CKA) FaithFi App Remember, you can call in to ask your questions every weekday at (800) 525-7000. Faith & Finance is also available on Moody Radio Network and American Family Radio. You can also visit FaithFi.com to connect with our online community and partner with us as we help more people live as faithful stewards of God's resources. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

In Genesis 2:5 we read that there is no man to till the garden. How interesting. ******* By the way, if you haven't bought a copy of my new book yet, check it out here: https://www.amazon.com/Dreams-Visions-Stories-Faith-Pastor/dp/161493536X

In Genesis 50:15–21, we see the power of forgiveness, the faithfulness of God, and His ability to redeem even the darkest circumstances for His purposes. Joseph's response to those who wronged him points us toward trusting God's sovereignty, extending grace to others, and finding hope in the truth that God can use what was intended for evil to accomplish His greater good.Our regular service is at 10am on Sundays. We are located at 304 E. Austin Ave in Hutto, TX. Can't make it in person? You are welcome to join us live on Facebook or YouTube. If you need prayer or you just need someone to talk to please reach out to us at prayer@huttocommunitychurch.org.HCC Website - HCC Facebook - HCC YouTube

As Genesis comes to a close, Joseph looks back on a life marked by both suffering and flourishing and declares with confidence that God has been at work through it all. What others meant for evil, God meant for good—and nothing was wasted. In Genesis 50, we're reminded that God will accomplish all that He has promised. Like Joseph and Jacob, Christians can live with confidence in the midst of suffering because we already know the end: Christ has conquered, resurrection is coming, and God will surely bring His people home.

“A lie travels halfway around the world before the truth can tie its shoes.” This old adage continues to show its truth in an age of misinformation and AI deepfakes. Ironically, the saying itself is attributed to Mark Twain, despite there being no evidence the famous American writer ever said it!  Something like this is what happens in the wake of Genesis 3 as the book of Genesis continues on from the story of humanity's tragic fall. In Genesis 3, we see humans begin to believe a lie implanted into their minds by Satan. We saw what happened to the first couple of people who believed it, and it's safe to say that it wasn't pretty. But what does it look like when this lie goes viral? When it starts to be believed and lived at a large scale? When it becomes the default way of thinking and viewing the world for all people? It's the question the next few chapters of Genesis seeks to answer, and in this study we're going to see how the next generation of humans have some ugly consequences from the lie's spread. While this is a grim story, it also is filled with signs of hope and comfort, too, because it foreshadows the gospel if we know where to look.

John 18:1 “ When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples. Earlier Jesus told His disciples, “I will not speak much more with you, for the ruler of the world is coming, and he has nothing in Me; but so that the world may know that I love the Father, I do exactly as the Father commanded Me. Get up, let us go from here. (John 14:30-31). Jesus had a divine appointment with the devil. Later in vs 4 John tells us that Jesus knew what was coming upon Him. The rendezvous was arranged by God before the world was made, for the Spirit says in 2 Timothy 1:9 that God “saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity.” The Father and Son planned this showdown of light against darkness. In Genesis 3:15 we hear of this appointment. “And I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel." Jesus and Satan knew exactly where and when they were to meet—in another garden. We learn from Luke 22:39 that Jesus often prayed in this garden on the Mount of Olives. “And He came out and proceeded as was His custom to the Mount of Olives.” From the upper room to the Mount of Olives where the Garden of Gethsemane was located, one walks through the ravine of the Kidron valley. As we think about this verse today, let's let this wonderful truth sink in: We are reading about what living to love is all about. God's love is the light of the world and when empowered by faith, it overcomes the darkness and destroys the work of the devil. May we be an expression of Jesus' love today in the darkness. Acknowledgment: Music from “Carried by the Father” by Eric Terlizzi. www.ericterlizzi.com

What are you willing to trade for temporary relief?In Genesis 25, Esau exchanged his birthright for a bowl of stew. What looked like a simple moment of hunger became a costly decision that reminds us: you're worth more than temporary pleasure.In “Protect the Promise,” we're challenged to guard our purity, resist compromise, and recognize that holiness isn't God keeping something from us—it's God keeping us for something.Don't let exhaustion, loneliness, lust, or temporary pleasure convince you to sacrifice what God has placed inside of you.Don't give up your promise for S.T.E.W. — Short Term Escape from Weariness.

Relationships are meant to be a place of love, trust, and mutual care—but they can quickly become something else. Instead of bringing life, they can become marked by manipulation, competition, and emotional distance. Our word for this today is to call it “toxic” In Genesis 29, Jacob enters a family system shaped by deception and control under his uncle Laban. What follows is a web of unhealthy relationships—where Leah longs to be loved, Rachel competes for affection, and love itself becomes something to earn rather than receive. These dynamics aren't as distant as they seem. We can manipulate to get our way, avoid hard conversations, or compete for attention and affirmation. Over time, relationships that were meant to bring life can become sources of pain. In Matthew 18, Jesus calls us to something different—not avoidance or control, but honest, humble confrontation that seeks restoration. What would it look like to step out of unhealthy patterns, and pursue relationships marked not by control or competition, but by truth, grace, and reconciliation? 

Relationships are meant to be a place of love, trust, and mutual care—but they can quickly become something else. Instead of bringing life, they can become marked by manipulation, competition, and emotional distance. Our word for this today is to call it “toxic” In Genesis 29, Jacob enters a family system shaped by deception and control under his uncle Laban. What follows is a web of unhealthy relationships—where Leah longs to be loved, Rachel competes for affection, and love itself becomes something to earn rather than receive. These dynamics aren't as distant as they seem. We can manipulate to get our way, avoid hard conversations, or compete for attention and affirmation. Over time, relationships that were meant to bring life can become sources of pain. In Matthew 18, Jesus calls us to something different—not avoidance or control, but honest, humble confrontation that seeks restoration. What would it look like to step out of unhealthy patterns, and pursue relationships marked not by control or competition, but by truth, grace, and reconciliation? 

In Genesis 46:1-47:12, Yahweh continues to fulfill His promises by preserving the family of Israel in Egypt.

Daily Dose of Hope August 6, 2026   Scripture: Genesis 2   Prayer:  Holy God, We come before you today rejoicing in your powerful name.  Thank you for who you are and all you do.  Thank you for loving us.  Help us gather our scattered thoughts, help us set aside distractions, and truly focus on you right now.  In these next few moments of silence, Lord, we want to hear your voice...In Your Name, Amen.   Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the New Hope daily Bible reading plan.  We have just begun a new reading plan – a deep dive into Genesis and Exodus.    Yesterday, we talked about the first creation narrative in Genesis 1 and the concept of creation in general.  Genesis 2 actually begins with the end of the first creation narrative.  It says that on the seventh day, God rested after doing all the work of creation.  It then reads, ... God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done. I want to be clear here.  God didn't rest because he was tired and needed a nap.  God does not get tired, God never grows weary.  God rested to create a model, or template, for us.  We work for six days and on the seventh day, we rest.  And then God reiterates this in the Ten Commandments, as the fourth commandment is to remember the Sabbath day and keep it holy.    What is your experience with Sabbath?  I'll be honest.  Until a few years ago, I just didn't take it that seriously.  I guess I treated it like a suggestion.  If I needed to work, I worked.  In ministry, you can literally work every day, all day long, if you so choose.  There is always plenty to do.  But then God got a hold of me.  I was tired and drained, I knew something had to give.  I was not keeping Sabbath.    What I learned is that Sabbath is a gift.  It's a command but it's also a gift that God gives us.  We are more than what we produce.  Our identity is found in God, not in what we do.  I had to learn to trust God to make sure that on my Sabbath, the rest of the world would not fall apart.  That sounds silly, but I do think when we don't remember Sabbath, it's a lack of trust.  But God can take care of it.  He can take care of all of it.  Okay, off the soapbox.  Let's move on.   By verse 4 of chapter 2, we begin the second creation narrative.  Notice the sequence of creation is very different than in chapter 1.  Then, we are introduced to the Garden of Eden and Adam and Eve.  Genesis 2 provides a picture of how humans are put in this perfect place, Eden, and given full access to their loving creator.  God is seen as a craftsman, a gardener, and even a builder.  Think about it, God created a perfect world for Adam and Eve, a world without greed, violence, pollution, or death.  It was perfect:  the people of God in the place of God dwelling in the presence of God.  They had community with one another and lived with no shame.  They could do anything they wanted except decide for themselves what is good and what is evil (that was Yahweh's responsibility) AND we know that didn't turn out so well (more on that tomorrow).    Just because creation narrative 1 and 2 are different, does not mean they conflict.  In fact, they were intended to complement each other.  They weren't placed side by side in Genesis by accident.  Remember, the Bible is not a scientific text.  It wasn't intended to provide dates, times, or geological evidence.  It is theological – it teaches us about God and his relationship to us.  In Genesis 1, we get the intro creation narrative.  It really sets us the whole Bible.  Then, in Genesis 2, we learn about Adam and Eve placed in Eden.  We get a picture of God's desire for humans to be in community.  We also get a picture for God's perfect design for his world.  He never intended the world to be broken and sinful – that happens because of our rebelliousness.   Blessings, Pastor Vicki  

Daily Dose of Hope August 5, 2026   Scripture: Genesis 1   Prayer:  Holy God, We come before you with humility and expectation as we start a new reading plan, going deep into Genesis and Exodus.  Thank you for the opportunity to read your Word and hear your voice.  We want to hear from you today.    Thank you for another day, another chance to be a change agent in our world, your world.  Guide us, Lord.  Guide our words, actions, and thoughts.  We want to be more like you.  Help us see others as you see them.  We love you.  Amen.   Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the New Hope daily Bible reading plan.  Today, we begin a new reading plan – a deep dive into Genesis and Exodus.  So, we get to go back to the very beginning, really the very beginning of all time – Genesis 1.    In Genesis 1, we read about God creating the world and everything in it in six days and resting on the seventh day (the rest portion is actually in Genesis 2).  God declares everything he made good and the humans were very good.  The human beings were actually made in God's image.  The Scripture is very clear on this.  To be made in God's image is to be made to reflect God's character and values.  And because we are made in his image, this means we have inherent worth.  All human beings, every single person, has value and worth because they are made in the image of the Almighty God.    This text gives a beautiful over-arching picture of creation, emphasizing the transcendence of God, and it provides the introduction for the rest of the book of Genesis and the Bible as a whole.  As we move into Genesis 2 tomorrow, you will see that there really are two different creation accounts.  The purpose of each creation story is different but I believe they actually complement one another.  We will get into that a bit more tomorrow.   What I really want to focus on today is the concept of creation itself because it sets the scene for the whole Biblical narrative.  Just for some context, the Bible wasn't intended to be a science textbook.  The author of Genesis wasn't concerned with chronological or geological details.  The right question for us to ask is not HOW exactly did creation occur.  The author wasn't trying to give us a good answer about dinosaurs or young earth or old earth.  Rather, this was about explaining the truth about who God is and what God expects of his people.  The question is not HOW but WHO and WHY.    It was Yahweh, GOD, who created.  That is clear from the very beginning.  God created the heavens and the earth and then everything on the earth.  But why?    And this is a hugely important question.  Let's start here:  God didn't "need" creation.  He didn't need us; he wasn't lonely.  He didn't create us because he needed a friend.  Maybe that sounds silly but it is critical.  The Biblical picture we have of God is that he is complete and sufficient and flawless, and without any defect or deficiency. That means, before creation and apart from creation, God was completely and flawlessly God.  Remember, he said I AM who I AM.  And the doctrine of the Trinity, which we tend to struggle with, it helps explain God's self-sufficiency.  God is Father, Son, and Holy Spirit.  There was already fellowship there.  Because the Trinity implies in the relationships between the Father and the Son and the Spirit is that God is love and has always been love. 1 John 4:16 emphasizes that , "God is love." Before there was even a world to love, God was love.   Okay – then why did God create?  Colossians 1:16 reads, For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. Through him and for him.    I think this is kind of a simplistic analogy but it helps me understand this concept.  Often, when we get married, we have a desire to have children.  I think about Richard and myself.  We knew from the beginning that we wanted to try to have a family.  Why?  Because it was an expression of our love.  Putting our labor and emotions into our family was about love. We didn't have to have children, we didn't necessarily need children, but we truly wanted to have them.  We chose to have them. Creation was an expression of God's amazing love too.  Even though God does not need us, He wanted us.  Just like we are still kind of obsessed with our kids' lives because we love them so dearly, God is still intensely interested in our lives. He deeply and tenderly loves us beyond comprehension—not because He has to (out of need), but because He chooses to (out of love).  "The LORD your God in your midst, the Mighty One, will save; He will rejoice over you with gladness, He will quiet you with His love, He will rejoice over you with singing" (Zephaniah 3:17).  God rejoices in us!   Creation was also an expression of God's glory. "Glory" describes all the things God is full of—it includes his love but it is also his wisdom, creativity, beauty, strength, compassion—all the things that make him weighty and wonderful, made manifest for us to see and experience.     Throughout the Bible, we see Scripture telling us that God created to demonstrate his glory.  Psalm 19:1, The heavens declare the glory of God; the skies proclaim the work of his hands.  Why is it that we see a beautiful sunset and we are in awe?  Or we look at snow-capped mountains and their majesty and we just feel the presence of God in our midst?  Or we experience childbirth and we marvel at how it all worked out so beautifully and perfectly and we say, wow – this didn't happen by chance.  This was not an accident.  Because all of creation – from gorgeous mountains to stars to a beautiful butterfly to the birth of a baby to scientific principles like gravity --- they all declare God's glory, his wisdom, his beauty, and his love, for this world.  When have your experienced God's glory in creation?   We'll stop there for today.  Looking forward to tomorrow!   Blessings, Pastor Vicki    

In Genesis 48–49, Jacob's blessings reveal a recurring pattern in God's redemptive plan: the second is placed before the first. From Abel and Isaac to Ephraim and Manasseh, these reversals point beyond themselves to the hope of a better life through Christ. Jesus, the promised Lion of Judah, is the eternal King who defeats His enemies, restores what sin has broken, and brings His people into the abundance of a new Eden. Until that day, we wait patiently and place our hope in Him, trusting that the life to come is far better than the fallen life we know now.

In Genesis 22, God provided a ram in Isaac's place, pointing us to Jesus, the Lamb who died in our place. With Pastor Kaleb Allen.

What happens when someone truly encounters God? In Genesis 28:18-22, Jacob's life reveals that a genuine encounter with the Lord never leaves a person unchanged. God's presence transforms our actions, redirects our allegiance, and produces a life of worship. This message explores how real faith is demonstrated not merely by emotional experiences, but by a life marked by obedience, holiness, gratitude, and surrender.If you've ever wondered whether your walk with God is producing lasting fruit, this sermon offers biblical encouragement and practical application for everyday Christian living.INSTAGRAM⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠TIKTOK⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YOUTUBE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠WEBSITE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

What does it look like to truly trust God? In Genesis 22, Abraham is faced with an impossible request—to surrender the very promise God had given him. This message explores how a life of faith requires letting go of our "Isaacs," choosing obedience over understanding, and trusting that God is always faithful to provide. Discover how surrender opens the door for God's blessings and why, when we move in faith, God moves.

We often think sibling rivalry is about personality clashes or family tension—but beneath it lies something deeper. As C.S. Lewis once wrote, “Pride gets no pleasure out of having something, only out of having more than the next person.” In Genesis 27, Jacob and Esau are set against each other in a battle not just for a blessing, but for superiority. Shaped by the favoritism of Isaac and Rebekah, their relationship becomes defined by comparison—who is greater, who is chosen, who comes out on top. But this struggle isn't limited to ancient families. We measure ourselves against siblings, friends, and peers—quietly competing for status, recognition, or worth. Yet comparison can quickly turn into resentment, and resentment into hatred. What would it look like to confront the pride that drives comparison, and instead learn to love others not as rivals, but as neighbors?

We often think sibling rivalry is about personality clashes or family tension—but beneath it lies something deeper. As C.S. Lewis once wrote, “Pride gets no pleasure out of having something, only out of having more than the next person.” In Genesis 27, Jacob and Esau are set against each other in a battle not just for a blessing, but for superiority. Shaped by the favoritism of Isaac and Rebekah, their relationship becomes defined by comparison—who is greater, who is chosen, who comes out on top. But this struggle isn't limited to ancient families. We measure ourselves against siblings, friends, and peers—quietly competing for status, recognition, or worth. Yet comparison can quickly turn into resentment, and resentment into hatred. What would it look like to confront the pride that drives comparison, and instead learn to love others not as rivals, but as neighbors?

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.

In Genesis we see not just an account of God's creation of the world, but God shows His love for us so much more deeply than that. It is not good for Adam to be alone, but does Adam even know it?

Have you ever felt like your failures put you too far from God? In Genesis 28:1-17, we see that God meets Jacob at his lowest point not after he fixed his life, but while he was broken and running from the consequences of his sin. This message reminds us that God's promises are based on His faithfulness, not our perfection.Discover how God's presence transforms lives, why your past doesn't define your future, and how Jesus is the true bridge between heaven and earth. If you've ever wondered whether God can still use you, this sermon offers biblical hope, encouragement, and the gospel of Jesus Christ.⁠INSTAGRAM⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠TIKTOK⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YOUTUBE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠WEBSITE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

In Genesis 41, Joseph goes from prison to Pharaoh's court—but God had been at work long before the dungeon door opened. Darrin Geier explores how God forms us through suffering, works toward purposes larger than we can see, and points us through Joseph's story to the humiliation and exaltation of Jesus.If you haven't already, click ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠HERE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ to download the Sermon Application Guide to follow along.For more information on how to get connected with Five Oaks Church, visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.fiveoaks.church/connect-me⁠

In Genesis 26, Isaac returned to the wells his father Abraham had dug—wells that had been buried by jealousy, conflict, and time. Instead of focusing on the dirt, he went looking for the water.This message is a reminder to honor what God has done before you, recognize how far His grace has already brought you, and keep digging so the next generation can drink from what God is doing today. Beneath every obstacle, every disappointment, and every setback, God is still the source of living water.Don't spend your life staring at the dirt. Keep digging. There's water underneath

Weekend Scripture: Genesis 22 Do you have unwavering trust in God's character and promises? Ben Foote joins us to wrap up our series on Faith. In Genesis 22, we see God test Abraham's faith by stretching it to its absolute limits. Yet, Abraham demonstrates faith, an unwavering trust that God would remain faithful to His character and to His promises. May we make the sacrifices our God is commanding us to make, and trust His promise that life waits for us on the other side.

ABOUT THIS MESSAGE: Most of us will spend a third of our lives working, but still wonder if our work matters? In Genesis 1, we discover we're made in the image of a working God, called to cultivate His world for His glory and our neighbor's good. This Sunday, Pastor Mike teaches why our work isn't just important, but it is holy. ABOUT THE HEIGHTS CHURCH: We are a church making disciples of Jesus for the renewal of Denver. Have a question or want more information about The Heights Church? Learn more by visiting: theheightsdenver.com FIND US ONLINE: Website: theheightsdenver.com YouTube: @theheightschurchdenver Instagram: @theheightsden

It's easy to judge people in power based on headlines…“What a corrupt leader”...“What an egomaniac”...“I would never act like that.” Comparison can be deceptive. It blinds us to the quieter ways we misuse power in our own lives. In Genesis 16, we see a time when Abraham's wife, Sarah, dealt with her disappointments by using Hagar as a means to an end. Instead of seeing her as a person to be loved, she became a problem to solve—and then someone to cast aside. We may not see ourselves as powerful, but we do the same in subtle ways: using anger to control our children, dismissing coworkers as lazy, or elevating ourselves by diminishing others. What would it look like to confront the quiet ways we misuse power and begin restoring our view of every person through the humble, self-giving love of Jesus' cross?

It's easy to judge people in power based on headlines…“What a corrupt leader”...“What an egomaniac”...“I would never act like that.” Comparison can be deceptive. It blinds us to the quieter ways we misuse power in our own lives. In Genesis 16, we see a time when Abraham's wife, Sarah, dealt with her disappointments by using Hagar as a means to an end. Instead of seeing her as a person to be loved, she became a problem to solve—and then someone to cast aside. We may not see ourselves as powerful, but we do the same in subtle ways: using anger to control our children, dismissing coworkers as lazy, or elevating ourselves by diminishing others. What would it look like to confront the quiet ways we misuse power and begin restoring our view of every person through the humble, self-giving love of Jesus' cross?

In Genesis 44, Joseph administers one final test to reveal whether his brothers, especially Judah, have truly been transformed. In this chapter, we see:

What happens when we stop trusting God's timing and take control ourselves? In Genesis 27:5–29, Jacob and Rebekah use deception to obtain God's promised blessing, creating painful consequences for their family.This sermon explores trusting God's sovereignty, resisting self-reliance, walking in obedience, and allowing God's plan to unfold in His way and timing.INSTAGRAM⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠TIKTOK⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YOUTUBE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠WEBSITE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

What do you do when God seems silent and nothing in your circumstances is changing? In Genesis 40:1–23, Joseph remains faithful even after being forgotten in prison. Scot Johnson explores how we can serve others, give God the credit, and actively wait on God's timing—trusting that his silence does not mean His absence.If you haven't already, click ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠HERE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ to download the Sermon Application Guide to follow along.For more information on how to get connected with Five Oaks Church, visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.fiveoaks.church/connect-me

We continue our "Dangerous Faith" series as we step into one of the most remarkable encounters in Scripture. In Genesis 18–19, the God of the covenant sits down to share a meal with Abraham, revealing the kind of relationship He desires with those He calls to Himself—not one of distance, but of fellowship, friendship, and trust. From that table, God invites Abraham into His own concerns, opening a conversation about righteousness, justice, and His heart for the world. As we follow Abraham through this extraordinary exchange, we'll discover that walking with God means more than receiving His promises—it means being drawn into His purposes and learning to care about what He cares about.

True Comfort Comes Only by Him | Part 2Exchanging the Control We Crave for the Sovereign God We TrustGenesis 50:15-21 | King's Chapel Live StreamWhy is it so hard to let go of control?Even after our guilt has been dealt with, we often cling to the belief that peace comes from managing every outcome. We want to know how the story ends before we're willing to trust God with the next chapter.In Genesis 50, Joseph asks a simple but profound question: "Am I in the place of God?" Those words remind us that true comfort is not found in controlling our circumstances but in trusting the God who is sovereign over them.Through betrayal, false accusations, imprisonment, and years of waiting, Joseph learned that God's purposes are always greater than our plans. His life points us to Jesus, who willingly entered into suffering to accomplish our redemption and demonstrate the Father's perfect love.God's sovereignty is never separate from His goodness. The God who rules over every detail of history is the same God who gave His Son for us. If He can be trusted with our salvation, He can be trusted with every detail of our lives.Following Christ doesn't mean life will always make sense. It means we can live with confidence that the God who writes our story is perfectly wise, perfectly loving, and perfectly faithful.If you're struggling to surrender control, facing uncertainty, or wondering what God is doing in your life, this message is an invitation to find true rest in the God who is still writing your story.Connect with King's Chapel in Longwood, FL - ▶️ www.kingschapelfl.com▶️ https://www.facebook.com/KingsChapelfl▶️ https://www.instagram.com/kingschapelfl/For the GLORY of our Great GodFor the GOOD of our NeighborGenesis 50 sermon, trusting God's sovereignty, letting go of control, Joseph sermon, God is in control Bible, finding peace in uncertainty, Christian sermon on trust, Genesis Bible study, King's Chapel Longwood FL

ABOUT THIS MESSAGE: The world calls marriage a contract. The Word calls marriage a covenant. In Genesis 2, God gives Adam his ezer, and in Ephesians 5, Christ gives himself for his bride. This week Pastor Jack teaches on why covenant, not contract, is the path to real, joyful marriage. ABOUT THE HEIGHTS CHURCH: We are a church making disciples of Jesus for the renewal of Denver. Have a question or want more information about The Heights Church? Learn more by visiting: theheightsdenver.com FIND US ONLINE: Website: theheightsdenver.com YouTube: @theheightschurchdenver Instagram: @theheightsden

God's design for marriage is stated in wedding ceremonies like this: “The union of husband and wife is intended by God for their mutual joy, for the help and comfort given one another in prosperity and adversity.” While God's purpose is wonderful, the reality can be painful. In Genesis 12, fear drives Abraham to protect himself at the expense of Sarah. The result is a marriage, not marked by trust, but by self-preservation. We see the same painful patterns today—spouses can too easily choose spats, too spitefully use silence, or too defensively build up walls instead of serving with a compassionate heart. Relationships can't thrive when fear drives our focus, so how can we open our hearts to fight for love?

God's design for marriage is stated in wedding ceremonies like this: “The union of husband and wife is intended by God for their mutual joy, for the help and comfort given one another in prosperity and adversity.” While God's purpose is wonderful, the reality can be painful. In Genesis 12, fear drives Abraham to protect himself at the expense of Sarah. The result is a marriage, not marked by trust, but by self-preservation. We see the same painful patterns today—spouses can too easily choose spats, too spitefully use silence, or too defensively build up walls instead of serving with a compassionate heart. Relationships can't thrive when fear drives our focus, so how can we open our hearts to fight for love?

Presented by Jenn Miller Do you ever wonder if God sees your pain or hears your misery? We are looking at glimpses of the laments of women in the Bible. In Genesis 16, we read the story of Hagar. We find her running away from her mistress after being mistreated. Hagar experienced the loss of her homeland, Egypt, when she was given as a servant to Abraham and Sarai. Here, she is newly pregnant, and what was first joyous, now seems treacherous as the relationship with her mistress dissolves in bitterness and jealousy. She has been mistreated and runs away into the desert. I imagine Hagar felt so alone and afraid. But in verse 7, the Angel of the Lord, a figure representing God, comes to her. In verse 11, the Lord tells her she will have a son, and his name will be Ishmael which means “the Lord hears.” What did the Lord hear? He said he had heard Hagar's misery. It is unlikely that Hagar had a relationship with the Lord before this point, but God says all the groans of misery Hagar faced, he heard. God entered into her pain and reassured her he knew, he understood, he heard. When you are mistreated or are facing circumstances that seem perilous and out of control, know God hears you. He understands the back story and all you face, and he draws near. Interestingly, after God names Hagar's child, she turns and gives God a name. She says, ‘You are the God who sees me.” She names him “The God who Sees.” Isn't that comforting? Hagar goes on to say, “I have now seen the One who sees me.” God hears our pain and he sees. He cares and enters our pain. For Hagar, knowing God was near her in her misery was the turning point in her relationship with God. The Lord sees you today too, sister. He hears and is ready to meet you in your lament. Draw near to the Living God who sees and hears you.

Welcome to Day 2901 of Wisdom-Trek, and thank you for joining me. Day 2901 – Theology Thursday – Covenants and Culture: Yahweh's Strategic Transformation of the Ancient Near East Wisdom-Trek Podcast Script - Day 2901 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2901 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled Covenants and Culture: Yahweh's Strategic Transformation of the Ancient Near East. In the rich tapestry of the Ancient Near East (ANE), where gods and mortals interacted through elaborate rituals and binding treaties, the biblical narratives introduce a revolutionary shift. Yahweh's covenants with humanity did not merely reinforce cultural expectations; they transformed them. Unlike the deities of neighboring civilizations who mirrored and legitimized the social structures of their devotees, Yahweh entered the cultural space of His people to reshape it from within. This interplay of divine command and cultural resonance reveals both Yahweh's absolute sovereignty and His desire for transformative relationship. The first segment is: Cultural Resonance and Divine Directives Yahweh's covenantal style mirrors the suzerainty treaties common across the ANE. In these treaties, a powerful suzerain king would bind a vassal king to loyalty through an agreement filled with stipulations, blessings for obedience, and curses for rebellion. These treaty forms were widely recognized and respected in the ANE, providing a familiar and effective template for divine-human interaction. By employing these forms, Yahweh ensured that His commands were both intelligible and impactful within Israel's cultural framework. Yet the familiarity was only skin-deep. Yahweh was not adopting ANE forms to affirm the prevailing norms but to subvert and transform them. In doing so, He made divine truth both accessible and disruptive, anchored in the known but pointing toward a radically different vision of justice, holiness, and relationship. The second segment is: Theological and Ethical Reforms While the form of Yahweh's covenants may have paralleled existing treaty structures, the content was often a complete departure from ANE norms. Israel's covenantal law demanded exclusive loyalty to a single God, an idea entirely foreign to the religious pluralism of surrounding nations. Ethical obligations in Israel's law focused heavily on protecting the vulnerable, including the widow, the orphan, the stranger, and the poor. Debt release, sabbath rest for slaves and animals, and strict prohibitions against bribery or partiality in justice went far beyond the ethical norms of contemporary legal codes. In many ANE cultures, laws primarily served to protect property and consolidate the power of elites. Yahweh's laws, by contrast, reflected a concern for righteousness, mercy, and communal holiness. This ethical dimension of the covenant was not a footnote; it was central. The Israelites were not merely subjects under divine rule; they were to be a holy nation, a kingdom of priests mediating divine truth to the world. The third segment is: Balancing Divine Sovereignty and Relatability Yahweh's use of treaty forms was both strategic and pastoral. It asserted His authority as the true King of Israel while also presenting Him as a God who speaks to His people in forms they understand. Yahweh was not a distant deity demanding obedience from afar. He was present in history, entering into a covenant, revealing Himself through relational promises, and anchoring His identity in concrete acts of deliverance. This duality, sovereign yet accessible, transcendent yet involved, marks a distinctive feature of Israel's theology. The covenant relationship was not mechanical obedience to divine fiat but a personal, binding commitment from both sides. Yahweh pledged Himself to His people, and in return, they were called to fidelity, justice, and worship. The fourth segment is: Educational and Pedagogical Approaches The choice to use familiar cultural forms also had an educational function. Rather than discarding everything the Israelites knew, Yahweh worked within their existing frameworks to guide them toward deeper truths. This pedagogical method allowed spiritual and moral growth over time, acknowledging that transformation, both personal and societal, is a process. Like a master teacher, Yahweh started where His people were and led them forward. Each covenantal renewal deepened the understanding of divine character and the demands of holiness. Over centuries, the people of Israel would come to grasp more fully what it meant to be the people of God, called out from the nations not merely for privilege but for purpose. The fifth segment is: What Happens When the Covenant Is Broken? A key distinction between Yahweh's covenants and typical ANE treaties lies in what happens when the human side fails. In a standard suzerainty treaty, a vassal's failure to uphold the terms could annul the agreement and provoke swift retribution. But with Yahweh, the breaking of the covenant never canceled His overarching plan. Some covenants, like the one made with Abraham, are unilateral and unconditional. Yahweh alone passed through the sacrificial pieces, taking full responsibility for its fulfillment regardless of human faithfulness. Even when Israel sinned, the covenant endured because it was grounded in God's promise, not human performance. Others, like the Mosaic covenant, were conditional. Israel's disobedience brought consequences such as plagues, exile, and the destruction of the temple, but not abandonment. Through the prophets, Yahweh issued covenant lawsuits, calling Israel back to repentance. Even in judgment, the goal was always restoration. Ultimately, the New Covenant promised in Jeremiah 31 was Yahweh's response to repeated human failure. This covenant, fulfilled in Christ, was not a replacement or abolishment of the earlier covenants but their proper fulfillment, bringing them to their intended purpose. It is rooted in the same divine commitment now written on the heart rather than stone. Through Jesus, the faithful Israelite, Yahweh bound Himself again to His people, securing the covenant by grace rather than law. Fulfillment does not cancel what came before. Instead, it completes the trajectory set in motion by Yahweh's earlier promises, preserving their integrity while transforming their expression through the work of the Messiah. The pattern is clear: human betrayal may break fellowship, but it never breaks Yahweh's ultimate purpose. His covenants are not destroyed by sin; they are fulfilled through mercy. The sixth segment is: Yahweh Swears by Himself: The Unshakable Foundation of the Covenant In the Ancient Near East, oaths were sworn by invoking a higher authority, typically a god who would enforce the agreement. But Yahweh, being the Most High, has no higher name to invoke. Instead, He swears by Himself. This marks His covenants as utterly unique and unchangeable, grounded not in human performance but in His own divine character. When Yahweh makes the covenant with Abraham, Genesis 22 verse sixteen records Him saying: “By Myself I have sworn, declares the Lord.” This moment follows Abraham's willingness to offer Isaac. Yahweh's oath confirms that His promises regarding offspring, land, and blessing to the nations are irrevocable. Hebrews 6 verses thirteen through eighteen reflects on this, stating that because God could swear by no one greater, He swore by Himself, so that by two unchangeable things—His promise and His oath—we might have strong encouragement. This is not just poetic language. It means the entire covenant rests on Yahweh's own nature, which cannot lie, change, or fail. This is why Paul in Romans 11, verse twenty-nine, says: “For the gifts and the calling of God are irrevocable.” Even when Israel breaks the covenant, Yahweh's sworn word remains in effect. He disciplines, exiles, and refines, but He does not abandon what He has sworn. The New Covenant, too, is grounded in this same self-binding faithfulness. Christ is the guarantor, not because of human righteousness, but because He is the embodiment of Yahweh's unbreakable oath. The seventh segment is: The Land Covenant and the Cosmic Contrast The covenant for the land stands as a unique expression of Yahweh's commitment to Abraham and his descendants. In Genesis 15 and 17, Yahweh promises

Halftime isn't the end of the game—it's the moment to pause, evaluate, refocus, and prepare for what's next. Whether you're in a season of waiting, facing unexpected setbacks, or wondering what God is doing, He often uses the "halftime" moments of life to develop your character before He reveals your calling.In Genesis 39:20–22, Joseph finds himself in prison despite his faithfulness, yet even there, God's favor remained upon him. Proverbs 3:5–6 reminds us to trust in the Lord with all our hearts and not lean on our own understanding. And in 1 Thessalonians 5:23, we're encouraged to allow God to sanctify every part of our lives—spirit, soul, and body—as He prepares us for His purpose.This message, “Halftime,” is a reminder that God is still working, even when life feels like it's on pause. The waiting season is often the training season.

Patrick sorts out practical Catholic questions in real time, shifting from the differences between soul and spirit to the Church’s take on sexuality and economic systems like socialism and capitalism. Listeners bring sharp questions on Scripture, Protestant-Catholic dialogue, and Marian theology, sparking moments that move from laughter to serious reflection. Jamie - A non-denominational person told me that the spirit can be separate from the soul. (01:37) Brandon - I'm at seminary school for Catholic Theology. I have a question about dualism in terms of sexuality? (12:44) Mark - I hear different takes on capitalism versus communism. What does the Catholic Church say about that in the Catechism? (22:14) Audio: College kids want socialism until it was applied to their GPA (32:57) Max - I'm a Protestant converting to Catholicism. In Genesis, I thought Jesus crushed the serpent's head, but with Catholicism, is the translation Mary doing it? (41:02)