Podcasts about Sermon on the Mount

Join us this summer as we journey through the Sermon on the Mount, slowing down to sit with the words of Jesus and discover The Way That Leads To Life: a life rooted in the love of God, formed by the wisdom of God, and lived in the freedom of God.Each Monday morning, we will release a companion podcast episode that invites you to slow down and sit with the words of Jesus through a guided Scripture reading and reflection on that week's passage from the Sermon on the Mount.This week, we will contemplate Matthew 7:1-12.For more information, head to www.portcity.church/theway.

Jesus begins the Sermon on the Mount by announcing that God's Kingdom has arrived through Him and inviting everyone to become part of it by surrendering to Him as King. The Beatitudes are declarations of God's blessing and an invitation into His Kingdom, not a list of rules or behaviors required to earn salvation. The true blessed life is found through faith in Jesus, whose grace—not our good works—brings us into God's Kingdom and transforms how we live.

The Blessed Life According to the Son | Part 5Blessed are the Persecuted PeacemakersMatthew 4:17, 23-25, 5:1-12 | King's Chapel Live StreamWhat does it mean to live as a citizen of the Kingdom of Heaven?Jesus says that peacemakers are blessed because they will be called sons of God. As members of God's family, we are invited to share in His family business by seeking peace with God, peace with our neighbors, and peace within our communities. Peacemaking is not passive. It is a Gospel-shaped way of living that reflects the character of our heavenly Father.Jesus also tells His followers that those who are persecuted because of Him are blessed. Their reward is not found in comfort or approval from the world, but in the Kingdom of Heaven. Even when following Christ brings opposition, rejection, or hardship, Jesus calls His people to rejoice and be glad because their reward is great and they are in the company of faithful believers who have gone before them.In this message, we see that the blessed life is not always an easy life. It is a life rooted in Christ, marked by peacemaking, and strengthened by the hope of God's Kingdom.If you are trying to follow Jesus faithfully in a divided world, this message will encourage you to pursue peace with courage and to trust that your labor in the Lord is not in vain.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 NeighborMatthew 5:9-12 sermon, blessed are the peacemakers, persecution for Christ sermon, Sermon on the Mount, Beatitudes explained, Christian peacemaking, Kingdom of Heaven sermon, following Jesus faithfully, King's Chapel Longwood FL

Drawing from Matthew 5:33-48, this sermon examines how followers of Christ are called to engage in conflict without surrendering their character. The pastor argues that conflict is an inevitable part of human life, but kingdom representatives are called to fight differently than the world does. Through three case studies from the Sermon on the Mount, the sermon explores three transformative principles: radical integrity, radical generosity, and radical love. The core conviction is that how we fight determines what we keep when the fight is over, and that the way Jesus fought for us serves as the ultimate model for how we should engage conflict in our relationships, families, and communities.

In this multipart series, Lee Eric Fesko takes his class through Matthew chapters 5 to 7, and he discusses Jesus' Sermon on the Mount. This lecture covers Matthew 6:1-2 and was recorded on August 2, 2026, at Christ Presbyterian Church in Nashville, TN.

Are you building your life on a foundation that will stand when the storms come?In this powerful message from Matthew 7:24–29, Jesus concludes the Sermon on the Mount with a life-changing challenge: it's not enough to hear His words, we must put them into practice. The difference between the wise and foolish builders wasn't the storm they faced, but the foundation they chose.In this sermon, Pastor Jason helps us discover:Why strong foundations are built through everyday faithfulness, not extraordinary moments.How obedience is the natural fruit of trusting God.What life's storms reveal about the foundation you've been building.Why God's goal is more than helping you survive trials, it's to shape a life that reflects His glory and stands firm through every season.You'll also be encouraged by these powerful truths:"God isn't looking for perfection. He's looking for agreement.""Every problem is another opportunity to reveal the nature of God."No one can avoid life's storms, but everyone can choose where they build. Jesus invites us to anchor our lives on the solid rock of His Word so that when the winds blow and the floods rise, we remain standing.

This Week's EpisodeThrough persistent, relational, bold prayer, Jesus invites us to come to a Father Who is better than we imagine.

Matthew 5:1-2

What happens when the grand vision of the Sermon on the Mount meets the messy reality of daily life? In Echoes from the Mountain, a series on the Book of James featured, we explore how James takes the radical kingdom ethic preached by Jesus and translates it into a practical guide for faith in action. Tune in as Sunday's pulpit message meets your Monday morning walk.

What happens when the grand vision of the Sermon on the Mount meets the messy reality of daily life? In Echoes from the Mountain, a series on the Book of James featured on Monday Morning Pulpit, we explore how James takes the radical kingdom ethic preached by Jesus and translates it into a practical guide for faith in action. Tune in as Sunday's pulpit message meets your Monday morning walk.

What happens when the grand vision of the Sermon on the Mount meets the messy reality of daily life? In Echoes from the Mountain, a series on the Book of James featured on we explore how James takes the radical kingdom ethic preached by Jesus and translates it into a practical guide for faith in action. Tune in as Sunday's pulpit message meets your Monday morning walk.

Pastor Blake Burrough unpacks Matthew 6:19-24, where Jesus gives one of His most direct and challenging commands: do not store up treasures on earth. This sermon invites us to examine our hearts in light of Christ. Jesus reveals that what we do with our money reflects what we truly treasure, calling us to find our greatest joy and security in Him rather than in earthly possessions. As we consider the lens through which we see the world, we are challenged to see money not as our master, but as a tool for advancing God's kingdom. This message is an invitation to fix our eyes on Jesus and discover the lasting treasure found in Him alone.

Sermon On The Mount Week 8: Anxiety & Eternity!

(3) The Blessed Meek

To be a serious follower of The Lord Jesus is not what some people call a “gray area”. In Matthew 5:14-16, The Lord Jesus said to His disciples in the Sermon on the Mount, "Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."These words of Jesus are contrary to the unbiblical doctrine of the “closet Christian”. There is no such thing taught in Scripture. In Matthew 10:32, 33 Jesus said, "Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven." In this study in the gospel of John, the lines of separation between those who embrace Jesus as Lord and Christ and those who reject Him are revealed.That same separation is true in our day as well. In Matthew 10:34-39, The Lord Jesus said, "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it."The division that a full commitment to Jesus Christ causes is inevitable, because when an individual or a society rejects the final authority of Scripture as the basis of doctrine and daily living and matters concerning holy living, they inevitably will be at variance against those who proclaim the moral darkness of this fallen world system and the truth that Scripture reveals about the I AM claims of Christ.Beloved reader, who or what is your master? Who or what determines what you believe about Jesus? Scripture exhorts you to choose this day whom you will serve. No person can serve two masters. To choose to follow Jesus as Lord and Saviour is to choose eternal life. To choose to reject to follow Jesus as Lord and Saviour is to choose eternal damnation. Those are not my words, they are the words of Jesus Himself.Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. (John 14:6). For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord (Romans 6:23) SelahKoinonia FellowshipSundays at 8:30a and 10:30a500 Main St. East Rochester, NY 14445koinoniafellowship.com

We will discover Jesus' teaching on money and possessions, including the worries they tend to produce in peoples' lives. We'll learn how this section of the Sermon on the Mount (6:19-34) connects with the larger biblical story. Study Season – Sermon on the Mount Do you enjoy digging deeper into the Bible to understand and apply it? From July 5 – August 16 we're hosting another Study Season, each Sunday night in the church hall. We'll have in-depth teaching and The post Study Season – Wealth and worry (Kira Giles, Isaac Snook, Elena Beath, Jonte Hovenden appeared first on The Lakes Church Cairns.

All of us are searching for happiness in one form or another. some of us seek wealth or pleasures of this age and some seek fulfillment in family or work. However, the way of Jesus flows in the opposite direction. In Matthew 5, Jesus gives his "Sermon on the Mount" and lays out the way of the Kingdom of God. The first section of his sermon is often known as "the beatitudes" and lists those who are "blessed" (or "happy"). Can we find true happiness and fulfillment following the ways of this world and its age, or should we seek the counter-cultural way of Jesus?

What if one of the Bible's most common words doesn't always mean what we've assumed? We can trace "righteousness" from the Torah to the Prophets, through Yahshua's Sermon on the Mount and Paul's letters, uncovering a consistent theme: righteousness isn't only about personal holiness - it also looks like justice, generosity, and caring for those in need.

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.

What does Jesus mean when He speaks of the foolish man who built his house upon the sand?Episode #218 of the Way of the Bible podcast continues our study of Matthew 7:24–27 by examining one of the most sobering descriptions found anywhere in Scripture. While the previous episode explored the source of true wisdom, this message focuses on the opposite question: What makes a person spiritually foolish? Jesus concludes the Sermon on the Mount by presenting two builders. Both hear His words, both build houses, and both experience the same storm. The critical difference is not what they heard but what they did with what they heard. The wise man built upon the Rock by responding in obedient faith, while the foolish man rejected God's foundation and built upon sand. To understand this contrast, the episode traces a consistent theme throughout the Bible. Moses warned Israel against abandoning "the Rock" who had redeemed them. Joshua reminded the nation that God's promises are certain and that rejecting His covenant carries consequences. David declared, "The fool says in his heart, 'There is no God,'" revealing that foolishness begins not with ignorance but with a heart that refuses God's authority. The discussion then turns to Romans 1, where the Apostle Paul describes humanity's progression away from God. Although God's eternal power and divine nature are evident through creation, people exchange the truth for lies, worship created things rather than the Creator, and persist in rebellion. These choices illustrate the pattern of the foolish builder—a life established on self rather than on God. Yet this episode is not merely a warning. It is also a message of hope.Paul reminds believers that every Christian was once spiritually foolish. Through the mercy of God revealed in Jesus Christ, sinners are rescued from darkness, justified by grace, and renewed by the Holy Spirit. Becoming wise for salvation happens the moment a person trusts Christ, while growing in wisdom continues throughout a lifetime of discipleship and sanctification. The episode also emphasizes that Christians should remember their own past when interacting with those who remain spiritually blind. Rather than responding with pride or condemnation, believers are called to share the gospel with gentleness, respect, and compassion, always prepared to explain the hope found in Christ.Ultimately, Jesus' illustration is about far more than two houses. It is about two eternal destinies. Every person is building upon some foundation. The question each of us must answer is simple yet profound:Are we building our lives upon the Rock who is Jesus Christ, or upon the shifting sands of human wisdom and self-reliance?Episode #218 invites listeners to examine that foundation carefully and to discover the lasting security found only in Christ.

The theme here is oaths as Yeshua takes the principles already laid out in the Sermon on the Mount and applies them to adultery, divorce, promises, oaths, commitment, and more using the examples of adultery, divorce, and oaths.    Our Foundations podcast:  - Website - www.ourfoundations.substack.com - Email - ourfoundations@protonmail.com - Twitter - https://twitter.com/Foundationspc - Bitcoin Address - 1AZFLCvmfXasChaaecgYMP3vtnUrnLJoY7 - Ethereum - 0x409D0F2766e208C1Ea97fF2429D38a3D9E3abd3a - Zcash - t1SZKfocBcghVMWVCsbSA9zAHr5fzsxi62H - Pivx - D7ziutb5gGNnJ5pXngwa3w9zJj2P1iNzUT - Music - Gregorian Chant Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License - The Road Home by Alexander Nakarada | https://www.serpentsoundstudios.com, Music promoted by https://www.free-stock-music.com Attribution 4.0 International (CC BY 4.0) - New Digital War by Groove Bakery | https://groovebakery.com, Music promoted by https://www.free-stock-music.com, Attribution-NoDerivatives 4.0 International (CC BY-ND 4.0) - Pied Piper by Shaolin Dub is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. - Jet Fueled Vixen Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License - Hard Fragility by Bisou is licensed under a Attribution-NonCommercial License

Tonight, brother Edward Eldridge from the Wolfchase Church of Christ here in Memphis speaks to us from the Sermon on the Mount about the man who finds the treasure in the field.

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Text: Matt 6:5-15

Send us Fan MailIn Matthew 6:19–21, Jesus challenges us to look closely at what we are building our lives around. Earthly treasure promises security, but everything we gather here remains vulnerable to loss, decay, and change.In this episode of Kingdom on Foot, we explore what Jesus means by storing treasure in heaven, why our hearts follow what we invest in, and how money, time, attention, and ambition quietly shape our desires. This is an invitation to hold the good things of life with open hands and discover a deeper security in the care of the Father.Support the show  If you have any questions about the subjects covered in today's episode you can find us on Facebook at the links below or you can shoot me an email at joe@buddywalkwithjesus.com  One Stop Shop for all the links Linktr.ee/happydeamedia

In this message, Pastor Jessica breaks down the prayer Jesus gave us as a guide for both how to pray and what to pray.The Lord's Prayer:

The Kingdom of God produces covenant people because we belong to a covenant-keeping King. In this message from Matthew 5:31–37, Pastor Andrew Fish examines Jesus' teaching on the covenant of marriage, divorce, and oaths while pointing to the grace, forgiveness, and transformation found in the gospel.

What did Jesus actually mean by "blessed are the poor in spirit"? It's the first line of the Beatitudes, the opening of the most famous sermon ever preached, and it's almost the opposite of what most of us picture when we imagine the good life. In this message from Matthew 5:3, we walk through what "poor in spirit" really means, and why Jesus says the good life belongs not to the people who have it all together, but to the ones who come empty.We tend to fill in the blank "Blessed is the one who…" with success, security, or having our life in order. Jesus fills it in differently. Using the picture of a full cup and an empty cup, this teaching unpacks why the kingdom of heaven is available right now, not later, not after you've earned it, to anyone willing to come to God open-handed. It's an honest look at the Sermon on the Mount, grace, and what it means to stop striving and start receiving.Support the show

Jesus says “Judge not.” But Jesus also says “I judge” and “judge rightly.” So how are Christians supposed to approach judgment? Matthew 7:1-6

July 26, 2026David ComstockJesus begins the Sermon on the Mount with words that challenge everything our culture celebrates. In Matthew 5:1–12, He teaches that the kingdom of heaven belongs to those who recognize their need for God, revealing that true blessing begins with humility and dependence—not achievement.In this message from our Blessed series, we explore:Why God's kingdom is received, not achievedHow our heart posture shapes our experience of God's presenceWhat it means to be "poor in spirit"How Jesus transforms our desires and gives us a kingdom imaginationThe world tells us to chase success, control, and self-sufficiency. Jesus invites us into something better: a life shaped by surrender, filled with His presence, and transformed by His kingdom. When we make room for Him, He fills us with the life we were created for.

What does Jesus really mean when He says, "Blessed are the pure in heart, for they will see God"?In this powerful message from Shepherdsville, Kentucky, we continue our journey through the Beatitudes by exploring one of Jesus' most challenging and hope-filled promises. A pure heart isn't about perfection - it's about having an undivided heart that is fully surrendered to God.If you've ever struggled with disappointment, bitterness, anxiety, cynicism, or feeling distant from God, this episode offers biblical encouragement and practical steps to help you rediscover childlike wonder, heal from life's wounds, and recognize God's presence in your everyday life.Whether you're part of the Shepherdsville community or listening from anywhere in the world, this message will challenge you to examine what is shaping your heart and inspire you to pursue a deeper relationship with Jesus.In this episode, you'll discover:What "pure in heart" actually means in Matthew 5:8Why Jesus cares more about the condition of your heart than outward appearancesHow to overcome a divided heart and grow in spiritual integrityThe difference between wisdom and cynicismPractical ways to guard your heart and experience God's presence dailyHow childlike faith helps us see God's goodness in ordinary momentsIf you're looking for a church in Shepherdsville, KY, biblical teaching rooted in Scripture, or encouragement for your walk with Christ, this episode is for you.Keywords: Shepherdsville KY church, Shepherdsville Kentucky sermon, Beatitudes Bible study, Matthew 5:8, Pure in Heart, Christian podcast, Kentucky church, Jesus' teachings, Sermon on the Mount, Christian living, faith, spiritual growth, Bible teaching, discipleship, seeing God, grace, mercy, Kingdom of God.

Order “Offensive Christianity” here - https://offensivechristianitybook.com/jchasedavis.comSupport the show!! - https://www.patreon.com/chasedavisPre-order Michael Clary's “Loser Theology: Why the Weak Will Not Inherit the Earth” (Canon Press, ships Aug 4; Amazon ~2 weeks later) - https://losertheology.com/Michael Clary's Substack - https://dmichaelclary.com/Michael Clary on X - https://twitter.com/DMichaelClaryReferenced in the episode:Aaron Renn's positive world / neutral world / negative world frameworkJamie Bambrick / Clear Truth Media, “How Loser Theology Is Poisoning the Church” (the article that named the concept)Michael's original talk/essay, “The Poison of Pietism”SummaryIs your church quietly training you to lose? Chase sits down with pastor and author Michael Clary to talk through his new book Loser Theology: Why the Weak Will Not Inherit the Earth (Canon Press). Michael diagnoses a malady in the modern church — a "fortune-cookie" spirituality that dresses up passivity as holiness, treats giving up power as the heart of the gospel, and conditions Christians (especially men) to be doormats. Chase and Michael, who go back to their Acts 29 days, dig into the sound-bite theology of Keller, Russell Moore, and Beth Moore, the difference between gentle-and-lowly and firm-and-direct pastoral care, and a whole-Bible reading of the hard sayings — turn the other cheek, servant of all, do not resist the evildoer — that refuses both wooden literalism and liberal escape hatches. The positive vision: high agency Christianity, rooted in the creation mandate and the Great Commission, that recovers authority, dominion, and courage as gifts to be stewarded rather than idols to be surrendered. Whether you've felt the dissonance and couldn't name it or you're ready to fight it, this one will put steel in your spine.Support the showSign up for the Patreon - https://www.patreon.com/chasedavisFollow Full Proof Theology on Instagram - https://www.instagram.com/fullprooftheology/Follow Full Proof Theology on Facebook - https://www.facebook.com/fullprooftheology/

In this week's message from Matthew 5:27-30, Pastor Jeff Maness shares Jesus has to say about lust. Without condemning desire, He addresses lust not as an act, but as a matter of the heart. He calls us out of compromise and into the fullness of life made available to us by grace alone.  Click here for message notes.Click here for discussion questions for this episode.Find us on:YouTube: YouTube.com/TheHarborInstagram: Instagram.com/TheHarbor_lifeFacebook: Facebook.com/TheHarbordotlifeWebsite: https://www.TheHarbor.lifeWatch/listen on The Harbor AppNew episode every week!

Matthew 7:24-29 - Jesus ends the sermon on the mount with a final choice between life founded on him and a life founded on anything else. Hearing, trusting, and doing what Jesus has said is the way to wisdom, flourishing, and a life that can stand amidst life's coming storms. A sermon by Cameron Heger. [Part 24 of our series “Jesus's Sermon on the Mount: The Good Life in the Kingdom of Grace”]

In the Sermon on the Mount, Jesus invites his listeners to not worry five separate times. Yet in a world filled with worry and anxiety, how do follow his teaching? Join us this week as we look at four ways to find less worry and more peace within our lives.

Summer on the Mount — Week 4: Whole Hearts | Matthew 5:21–48 Texts: Matthew 5:21–48Jesus does not just want better habits. He wants whole hearts.In Week 4 of Summer on the Mount: A Better Way to Be Human, Pastor Kevin continues through the Sermon on the Mount and teaches from Matthew 5:21–48, where Jesus talks about anger, lust, truth-telling, retaliation, and enemy love.But Jesus is not giving random commands or simply making the rules harder. He is moving beneath the surface. He is showing us that sin is not only an action problem—it is a heart-formation problem. What shows up in our lives reveals what is being formed in our hearts.This message invites us to ask a deeper question: not only “What did I do?” but “What is being formed in me?” Jesus exposes the roots beneath the action, redirects the reflexes of the Kingdom, and calls us into the wholeness of the Father.If you have been trying to manage the outside while hiding the inside, this message points to the mercy of Jesus, who comes near to restore us from the inside out.Broad River Church | Norwalk, CT Join us Sundays: 9:00 AM & 11:00 AM (English) | 1:00 PM (Español) Learn more or take your next step: https://broadriver.church/nextstepsFollow us on Instagram: @iambroadriverchurch

Pastor Phelps preaches from Matthew 5 on the importance of being salt and light. Message originally preached Wednesday evening July 15, 2026.

This Week's EpisodeIt's easier to critique someone else's life than confront what's broken in your own heart. Jesus didn't call us to stop caring about truth - He called us to confront others with the same grace we desperately need ourselves.

As Jason Haygood continues his series on The Sermon On The Mount, he discusses Matthew 5:44 "Love Your Enemies".

People who would never set foot in a church are saying they believe Jesus's Sermon on the Mount, skeptics who reject the resurrection will defend the ethics of Jesus, and across the internet people are fascinated by the Nephilim, the Antichrist, and the Book of Enoch. Michael Horton, Bob Hiller, Walter Strickland, and Justin Holcomb look into the phenomenon of secular interest in the Bible and why it almost always ignores the gospel. FREE DOWNLOAD OF JUSTIFICATION & SANCTIFICATION  A clear introduction to justification and sanctification. Learn how Protestants and Catholics differ on the gospel and why it matters. FOLLOW US YouTube | Instagram | X/Twitter | Facebook | Newsletter WHO WE ARE Sola Media serves today's global church by producing resources for reformation grounded in the historic Christian faith. For over thirty-five years, Sola has walked alongside Christians in their faith, pointing away from novelty and ourselves, and toward Christ and his gospel as proclaimed in the Scriptures, articulated in the ancient Christian Creeds, and summarized in the confessions of the Protestant Reformation. Learn more: https://solamedia.org/

Where do justice and mercy meet? This weekend Pastor Steve Andres continued our MOSES series with a message about the Law of God.Exodus 20:1-3Then God gave the people all these instructions: I am the Lord your God, who rescued you from the land of Egypt, the place of your slavery. You must not have any other god but me.This is the moment when God gives Israel the law, and yet the people are terrified. If the Law of the Lord is perfect, refreshing the soul (Psalm 19:7), why do we hide from it?1) You can't understand the law of God without knowing the person of God.The first words from God are not about what Israel must do, but about who God is and what he has already done for them. To truly understand God's law, we have to first understand God's heart.2) God's laws are rooted in his unchanging nature.Before sin was ever called sin by the Law, it was still sin and it was still deadly. God's laws are descriptions of reality. He draws lines around sin because he knows that it leads to death!3) The Law is meant to point us to Christ.The Law is not able to save. It is designed to clarify our deep need for saving.Galatians 3:24Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.When we feel conviction or guilt because of the law, it is the pain that is designed to get our attention and cause us to address the problem.4) The Holy Spirit is the presence of God to his people today.When Israel sees God's presence at Mt. Sinai, they are terrified because they realize that God's presence will not keep company with sin. And yet the miracle of the New Testament is the gift of God's presence to every believer. How?5) Jesus came to fulfill the law.When Jesus preached his Sermon On the Mount, he clarified the heart of God's Law. In doing so, he made it perfectly clear how high God's standard truly is.Matthew 5:17Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.There are two ways to fulfill a law: obey it perfectly, or pay the penalty for breaking it. Jesus did both! He lived a sinless life that met God's standard, and then he paid the penalty for all of us lawbreakers who deserved punishment. The cross is the place where God's justice and mercy met, and the reason we can now live with daily access to the presence and promises of God!

The Blessed Life According to the Son | Part 4Blessed are the Merciful and PureMatthew 4:17, 23-25, 5:1-8 | King's Chapel Live StreamWhat does a life transformed by the Gospel actually look like?As Jesus continues the Beatitudes, He reminds us that the blessed life is not something we earn. It is the life that grows in those who have already been made citizens of the Kingdom of Heaven through Christ.Because we have received God's mercy, we become people who show mercy. Because Christ has given us a new heart, we begin to live with an undivided devotion to Him.In this message, we explore what it means to be merciful toward those who are hurting, broken, and in need. Just as the Good Samaritan showed compassion to a stranger, Christians are called to reflect the mercy of Jesus by restoring dignity, extending kindness, and pointing others to the hope found in Christ.We also consider what Jesus means when He says, "Blessed are the pure in heart." A pure heart is not a perfect heart. It is a heart that has been made new by God's grace and is wholly devoted to Him. Through Christ, God replaces our hearts of stone with hearts that desire Him above everything else.The Beatitudes are not a list of qualifications for entering God's Kingdom. They are the beautiful evidence of what God is doing in the lives of those He has already redeemed.If you long to become more like Christ and to reflect His mercy in a divided world, this message points us back to the transforming power of the Gospel.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 NeighborMatthew 5:7-8 sermon, blessed are the merciful, blessed are the pure in heart, Sermon on the Mount, Beatitudes explained, mercy in the Bible, pure in heart meaning, Good Samaritan sermon, Christian discipleship, King's Chapel Longwood FL

At the end of Jesus' Sermon on the Mount we are given a choice: which path will you take, which voice will you listen to, which builder will you be, and will claim the name only or do the will. Jesus lays the choice at our feet. Do you want to continue living according to the wisdom of this world, or will you follow me?

Drawing from Matthew 5:21-32, this sermon explores Jesus' teachings in the Sermon on the Mount as he uses three case studies from the Law to reveal how the condition of the human heart determines the health of our relationships. The pastor argues that the kingdom of God is fundamentally relational, and that Jesus consistently moves beyond outward behavior to address the inward condition of the heart. Using the central statement "the value you place on people determines the value of your relationships," the sermon identifies three destructive patterns -- devaluing people, objectifying people, and making people replaceable -- and contrasts them with how God values humanity. The sermon concludes with the reminder that every person bears inherent worth as an image-bearer of God, and that Christ's sacrificial death is the ultimate demonstration of human value.

Matthew 7:24-27. The "Sermon on the Mount" has many contrasts; Jesus put two choices before His audience in it. In this study, Evangelist Jacob Holman focuses on the end of the Sermon and what Jesus said about two builders.

"Judge not, that you be not judged." It's one of the most quoted and often misunderstood statements in the Bible. Did Jesus mean Christians should never judge? Or was He teaching something much deeper?In this message, Pastor B. explores the true meaning of Matthew 7:1, discovering the difference between condemnation and biblical discernment. Jesus calls His followers to examine their own hearts first, remove the "log" from their own eye, and then lovingly help others without hypocrisy or self-righteousness.In this sermon, you'll discover:The difference between judging and discerning according to Scripture.Why Jesus forbids condemnation, not biblical wisdom.What the "log and the speck" illustration really means.How to correct others with humility, grace, and love.Why self-examination is essential for every believer.Practical ways to share the Gospel with unbelievers in truth and compassion.How God's grace enables us to extend mercy instead of condemnation.Jesus never called us to ignore sin. He called us to confront it with humility, truth, and love. As we allow the Gospel to transform our own hearts, we become people who reflect Christ's compassion while standing firmly on His truth.

All of us are searching for happiness in one form or another. some of us seek wealth or pleasures of this age and some seek fulfillment in family or work. However, the way of Jesus flows in the opposite direction. In Matthew 5, Jesus gives his "Sermon on the Mount" and lays out the way of the Kingdom of God. The first section of his sermon is often known as "the beatitudes" and lists those who are "blessed" (or "happy"). Can we find true happiness and fulfillment following the ways of this world and its age, or should we seek the counter-cultural way of Jesus?

All of us are searching for happiness in one form or another. some of us seek wealth or pleasures of this age and some seek fulfillment in family or work. However, the way of Jesus flows in the opposite direction. In Matthew 5, Jesus gives his "Sermon on the Mount" and lays out the way of the Kingdom of God. The first section of his sermon is often known as "the beatitudes" and lists those who are "blessed" (or "happy"). Can we find true happiness and fulfillment following the ways of this world and its age, or should we seek the counter-cultural way of Jesus?

Pastor Colton continues our series through The Sermon on the Mount with his exposition of Matthew 5:21-26.

Jesus is the Savior of the world, but did you know He is also a King? The Gospel of Matthew presents Christ as King: He was born a King, He lived a King, He died a King, and He's coming as King. In this study of the Sermon on the Mount, we learn the laws of God's kingdom.