Podcasts about Epistle

Aswe continue to look at the message in the book of Epistle to the Philippians, Iwant to talk about something that affects every believer. Even though God wantsus to live with joy, there are many things that can rob us of that joy if weare not careful. In John 10:10, Jesus reminds us: “The thief comes only tosteal, to kill, and to destroy. I have come that they may have life, and thatthey may have it more abundantly.” If there is one thing the devil wants tosteal from you, it is the joy of your salvation. Paul addresses several ofthese “joy stealers” in the letter he wrote to the church at Philippi. Thefirst one we see is selfish ambition. In Philippians 2:3, Paul writes: “Letnothing be done through strife or vain glory.” When we become focused onour own recognition, our own success, and our own importance, our joy willquickly disappear. We begin to live selfish, self-centered lives, makingeverything about ourselves. We live in a very humanistic culturetoday—especially in America—that constantly emphasizes, “It's all about me.”That kind of thinking leads directly to selfish ambition. Anotherjoy stealer is complaining and arguing. Philippians 2:14 says: “Doall things without murmuring and disputings.” As you read through the Bookof Proverbs, you will find repeated warnings about this. A complaining spiritdrains joy from our hearts and spreads negativity to others. It only takes onebad apple in the basket to affect the rest. Negativity is contagious. You knowwhat happens when you get around people who are negative, cantankerous,disputing, backbiting, or talebearing. The Bible warns us often about this.When the talebearer is removed, the strife ceases—just like when coals areseparated, the fire goes out.Anotherjoy stealer is worldliness. In Philippians 3:18–19, Paul writes: “Formany walk, of whom I have told you often, and now tell you even weeping, thatthey are the enemies of the cross of Christ: whose end is destruction, whosegod is their belly, whose glory is in their shame—who set their mind on earthlythings.” When our hearts become focused on the world instead of on Christ,our joy begins to fade. Paul says something very similar in Colossians 3:1-2 “Ifthen you were raised with Christ, seek those things which are above, whereChrist is, sitting at the right hand of God. Set your mind on things above, noton things on the earth.” Worldliness is simply living as though God is notpart of our lives. That is why we are told in 1 John 2:15–16: “Do not lovethe world or the things in the world. If anyone loves the world, the love ofthe Father is not in him.” Anotherjoy stealer is anxiety and fear. Philippians 4:6 says: “Be anxiousfor nothing, but in everything by prayer and supplication, with thanksgiving,let your requests be made known to God.” Worry and fear can crowd out thepeace and joy that God wants us to experience. Worry is like a rockingchair—you can go back and forth all day long and it gives you something to do, butit does not get you anywhere. We must be careful not to let anxiety takecontrol of our hearts. Finally,Paul reminds us of the importance of guarding our thoughts. InPhilippians 4:8, we are told to think on things that are true, honest, just,pure, lovely, and of good report. If you are thinking about the things youshould be thinking about, you will not be thinking about the things you shouldnot be thinking about. If you are where you should be, you cannot be where youshould not be. When we fill our minds with the right things, our hearts arestrengthened and our joy increases. Today, if thedevil has stolen your joy please pray what David prayed in Psalm 51:10-12: “Createin me a clean heart, O God, And renew a steadfast spirit within me…. Restore tome the joy of Your salvation, And uphold me by Your generous Spirit.” 

"He was the brother of the Apostle Barnabas and was born in Cyprus. He was a follower of the Apostle Paul, who mentions him in his Epistle to the Romans (16:10). When the great Apostle Paul created many bishops for different parts of the world, he made this Aristobulus bishop of Britain (i.e. England). In Britain there was a wild people, pagan and wicked, and Aristobulus endured among them unmentionable torments, misfortunes and malice. They smote him without mercy, dragged him through the streets, mocked him and jeered at him. But in the end this holy man came to success by the power of the grace of God. He enlightened the people, baptised them in the name of Christ the Lord, built churches, ordained priests and deacons and finally died there in peace and went to the Kingdom of the Lord whom he had served so faithfully." (Prologue) Note: in the Greek calendar he is commemorated on March 15.

This teaching opens with thanksgiving for answered prayer and fellowship, celebrating God's healing power and faithfulness, then transitions into a biblical exhortation rooted in Book of Revelation 2, focusing on the church in Thyatira—a small, working-class city facing intense pressure to compromise faith for economic survival through pagan trade guilds—while drawing illustrative parallels from Book of Acts 12 (Peter's miraculous release from prison), Book of Acts 16–17 (Lydia of Thyatira, a faithful seller of purple who responded to the gospel), and the resulting witness seen in the church addressed in Epistle to the Philippians, emphasizing that although Thyatira was culturally insignificant, Christ addressed it with the longest letter to warn against tolerated sin, false teaching (symbolized by “Jezebel”), and moral compromise, while calling believers to perseverance, holiness, and unwavering loyalty to Him despite social, financial, and spiritual cost. 

This message explores the powerful story of Cain and Abel in the Book of Genesis and what it reveals about worship that truly pleases God. Looking through the lens of God's preeminence in the Epistle to the Colossians, we learn that God is first, that everything was created through Him and for Him, and that our worship should reflect that truth. Abel's offering shows us the “secret sauce” of worship that honors God: giving our first, giving our best, and giving in faith.Through biblical teaching, real-life stories, and testimonies from Advance Commitment Night during the Multiply Discipleship Journey, this sermon challenges us to consider what it means to live generously and trust God with everything we have. When we worship with faith and sacrifice, our lives can speak for generations, just like Abel's still does today.

Join us as we study through the Epistle to the Galatians in our sermon series, "The Gospel of Grace."In today's podcast, we will be focusing on Galatians 4:21-5:1.If you have any questions or would like to leave a comment, please feel free to email us at info@ravenswoodbaptist.org

For the Epistle: 1 Samuel 16:1-13 The Gospel: St. John 9:1-13, 28-38

Today,as we continue to look at the introduction to the letter of Epistle to thePhilippians from the Apostle Paul while he was in prison, we discover somethingvery beautiful about the church at Philippi. Among all the churches that Paulhelped establish, the Philippian believers seemed to have a particularly closerelationship with him. There was a deep bond of love between Paul and thiscongregation. AsI think about what we're talking about today—the love this church had for theirpastor, the Apostle Paul, their founding pastor—it reminds me of something verypersonal in my own life. I've had the wonderful privilege of pastoring fourdifferent churches over the years. I can honestly say that every church made mefeel greatly loved. The congregations extended wonderful love to us on manyoccasions. Even after we had been gone from them for years, they continued toextend that love and grace to us. That's a wonderful, wonderful feeling andvery encouraging for a pastor.  In Philippians 1:3, Paul wrote, “Ithank my God upon every remembrance of you.” Can you imagine that? Everytime Paul thought about these believers, his heart was filled with gratitude toGod. Then he goes on to say in verse 5, “Always in every prayer of minemaking request for you all with joy, for your fellowship in the gospel from thefirst day until now.” And then in verse 7 he says, “Because I have youin my heart, inasmuch as both in my chains and in the defense and confirmationof the gospel, you all are partakers with me of grace.” Inother words, this church had been partners with Paul in the ministry of thegospel from the very beginning. Their love was not just expressed in words.When Paul speaks about them being “partakers with me of grace,” it seems veryclear that they demonstrated their care in practical ways—especially throughtheir financial support of his ministry. Now remember, the Apostle Paul oftenworked to support himself. In Acts 18:3, when he was in Corinth, he worked as atentmaker. It was there that he met Aquila and Priscilla, who were alsotentmakers, and the Bible says they were of the same trade, and they worked together. Butthe church at Philippi was especially faithful in helping support his ministry.In Philippians 4:15, Paul says something remarkable. He reminds them that whenhe first left Macedonia—the northern region of Greece—no other church sharedwith him financially except them. He wrote, “Now you Philippians know alsothat in the beginning of the gospel, when I departed from Macedonia, no churchshared with me concerning giving and receiving but you only.” Now this wasnot necessarily a wealthy church, but they gave generously to help Paulcontinue preaching the gospel. Evenwhile Paul was in prison, we read that a man named Epaphroditus brought aspecial gift to him from the church. In fact, part of the reason Paul wrotethis letter was to thank them for their generosity and kindness. But their giftrevealed something even deeper. It revealed their love for the apostle who hadfirst brought them the message of Jesus Christ. This reminds us that the gospelhas always been a partnership. Some people preach. Some go. Some send. Somesupport. But we should all pray and encourage one another. When God's peoplework together like that, the message of Christ spreads much farther than anyone person could take it alone. ThePhilippian church understood this principle very well. Their generosity andfaithfulness helped sustain Paul's ministry and encouraged him during one ofthe most difficult seasons of his life. That is why the book of Philippians isfilled with such warmth and affection. This is a grateful pastor writing to agenerous and faithful church—thanking them and encouraging them. Myfriend, I trust today that you will be part of a church like that yourself, andthat you will be generous in your giving and in your love for your pastor andthe leadership of your church.

Saturday, March 14, 2026

In this episode of Faith & Family Bible Study, Steve Wood challenges parents and teachers to examine how Christian children are being formed. Drawing from Gospel of Matthew 3, he contrasts outward religiosity without repentance—exemplified by the Pharisees—with authentic, Spirit-filled faith. Steve explains why much modern catechesis emphasizes religious facts and behavior while failing to touch the heart, contributing to the widespread falling away of youth. The key to true spiritual formation, he argues, is a lived experience of adoption as sons and daughters of God through baptism, as taught in Epistle to the Galatians. The episode calls parents to pray for a full awakening of their children's baptismal inheritance and to surround them with believers alive in the Holy Spirit. For more resources, visit us online at www.BibleforCatholics.com.

“Not all those who wander are lost”Friday • 3/13/2026 •Friday of 3 Lent, Year Two  This morning's Scriptures are: Psalm 88; Genesis 47:1–26; 1 Corinthians 9:16–27; Mark 6:47–56 This morning's Canticles are: following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

It's good to be reminded of the tranquility of spirit with which our Savior met, and continues to meet, every contingency.Thursday • 3/12/2026 •Thursday of 3 Lent, Year Two This morning's Scriptures are: Psalm 83; Genesis 46:1–7,28–34; 1 Corinthians 9:1–15; Mark 6:30–46 This morning's Canticles are: following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

In this season of Lent it's good to be reminded how important it is not to carry grudges.Wednesday • 3/11/2026 •Wednesday of 3 Lent, Year Two This morning's Scriptures are: Psalm 119:97–120; Genesis 45:16–28; 1 Corinthians 8:1–13; Mark 6:13–29 This morning's Canticles are: following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92)

www.tswrightspeaks.comwww.godcenteredconcept.comwww.jesussaid.tvEpisode SummaryThis episode explores the historical context and authorship of the Book of James while examining 12 biblical parallels between James and the teachings of Jesus. Learn how these connections reveal a powerful message about faith expressed through action, spiritual maturity, and authentic Christian discipleship.The Book of James is one of the most practical and challenging books in the New Testament. Often called the “Proverbs of the New Testament,” James emphasizes living out authentic faith through obedience, wisdom, humility, and compassion.DescriptionIn this episode of Kingdom Cross Roads & God Centered Concept, we explore the historical background of the Epistle of James, its likely early date of authorship, and its message to Jewish believers scattered throughout the Roman world.Most importantly, we uncover 12 remarkable parallels between the teachings of James and the words of Jesus. From enduring trials to caring for the poor, James echoes the powerful message of the Sermon on the Mount and other teachings of Christ.Discover how James reinforces Jesus' call to:• Live a faith that produces action • Pursue spiritual maturity • Seek wisdom from God • Care for the vulnerable • Control the tongue and emotions • Become doers of the Word, not just hearersThis episode will help you see how the teachings of Jesus continue through the practical instruction found in the Book of James, offering powerful guidance for Christian discipleship and daily obedience.If you desire a deeper, more authentic walk with God, this teaching will challenge and encourage you to live out your faith with integrity.Key Topics Covered• Historical context of the Book of James • Authorship and early church setting • The practical nature of James' teachings • 12 parallels between James and Jesus • Faith demonstrated through obedience • Spiritual maturity through trials • Caring for widows, orphans, and the vulnerable • Wisdom and humility in Christian lifeChapters (Timestamp Markers)00:00 Introduction to the Series and Book of James 01:09 Authorship and Historical Context of James 02:04 James' Audience and Early Writing Date 03:01 James as the Proverbs of the New Testament 04:00 12 Parallels Between James and Jesus – Overview 04:57 Joy in Trials (James 1:2 & Matthew 5:11–12) 05:24 Spiritual Maturity and Perfection (James 1:4 & Matthew 5:48) 05:54 Asking God for Wisdom (James 1:5 & Matthew 7:7) 06:53 Faith and Doubt in Prayer (James 1:6 & Mark 11:24) 07:23 Humility and Wealth (James 1:9–10 & Luke 6:20, 24) 07:51 Enduring Persecution (James 1:12 & Matthew 5:10) 08:47 God as the Source of Good Gifts (James 1:17 & Matthew 7:11) 09:17 Listening and Obeying God's Word (James 1:19 & Matthew 7:24) 09:45 Controlling Anger (James 1:20 & Matthew 5:22) 10:14 Being Doers of the Word (James 1:22 & Matthew 7:24) 11:09 Caring for Widows, Orphans, and the Least (James 1:27 & Matthew 25:35–40) 12:10 Applying James' Wisdom Today 13:38 Discipleship and Spiritual Growth 14:08 Invitation to Embrace the TruthCall To ActionIf this teaching encouraged you, be sure to:• Follow Kingdom Cross Roads & God Centered Concept • Share this episode with others seeking deeper biblical understanding • Leave a review to help more believers discover this podcast.KeywordsBook of James teachings of Jesus New Testament Bible study faith and works Christian discipleship biblical wisdom Sermon on the Mount spiritual maturity Christian obedience James Bible study biblical parallels Christian podcast practical Christianity New Testament teaching faith in action

A letter arrives at the door of a Roman intellectual, and what it says about the people called "Christians" is unlike anything he's heard before. Written by an unknown hand sometime in the second or third century, the Epistle to Diognetus offers one of the most beautiful portraits of early Christian life to survive from the ancient world: a people who look like everyone else, yet live as though they belong to another world entirely. In this Season 3 finale, we unpack what this mysterious letter reveals about the early Church's identity, their unapologetic defense of the faith, and a vision of the gospel so wondrous the author could only call it "the sweet exchange." If you've ever wondered what it looked like to follow Christ when the whole Roman world thought you were a dangerous fool, this episode is for you.Join the ConversationHead over to our ⁠⁠⁠⁠private Facebook community⁠⁠⁠⁠, where listeners discuss episodes, grapple with historical questions, and share insights on how these ancient stories shape our faith today. It's a place for genuine conversation with fellow church history enthusiasts, from seasoned scholars to curious newcomers.Get Episodes & More in Your InboxSubscribe to the free ⁠⁠⁠⁠Substack ⁠⁠⁠⁠and receive each podcast episode delivered directly to your email every week, complete with full transcripts. During off-weeks, you'll also receive a devotional blog post exploring spiritual themes connected to recent episodes—perfect for personal reflection or small group discussion.Buy Me a CoffeeWant to support the podcast with a one-time gift or ongoing contribution? Head to ⁠⁠⁠⁠Buy Me a Coffee⁠⁠⁠⁠, where you can encourage this work in whatever way makes sense for you. Every contribution helps cover production costs and makes future episodes possible. For any other questions or comments, please don't hesitate to contact Jared at thechurchhistoryproject@gmail.com

Today,as we continue our introduction to the book of Epistle to the Philippians, Iwant us to think about the amazing circumstances in which this letter waswritten. When you look at the book of Philippians, you find that it is one ofthe most joyful books in the New Testament. In fact, it overflows withencouragement, gratitude, and rejoicing. Yet the Apostle Paul wrote this letterwhile he was a prisoner in Rome. In chapter 1 of Philippians, you will findthat at least four times he mentions the phrase “my chains”—in verse 7,verse 13, verse 14, and verse 16. Even in the opening chapter of this letter tothe church at Philippi, he keeps referring to “my chains.” Paul isreminding them that he is a prisoner in Rome. Tounderstand how remarkable that is, we need to remember a little about the lifeof the Apostle Paul. When you study his life, you go back to the book of Actsof the Apostles. In chapter 9 you find the story of his conversion. But evenbefore that, in chapter 7, you see Paul standing there when Stephen is beingmartyred. He was one of the instigators of the riot that led to Stephen beingstoned. Then in chapter 8 you find him actively persecuting the church. But inchapter 9 everything changes when he encounters Jesus Christ on the road toDamascus. Yet from that moment forward, his life became a life of hardship andsacrifice for the sake of the gospel. Soonafter his conversion, while still in Damascus, he began preaching the gospel.But when he preached, he made many people angry. In fact, there was a plot tokill him there in Damascus, and he had to be lowered down in a basket over thecity wall to escape. Later, in the city of Lystra during his first missionaryjourney in Acts 13, he was stoned by a mob and left for dead.InPhilippi, he and Silas were beaten and thrown into prison.InThessalonica, a riot broke out because of his preaching.InAthens, the philosophers mocked him.InCorinth, he was dragged before the Roman authorities.InEphesus, a massive riot broke out that threatened his life.Againand again, Paul faced opposition, persecution, danger, and suffering for thesake of Christ. Yethere he is, writing from prison to the church at Philippi. And in verse 12 hesays something remarkable:“ButI want you to know, brethren, that the things which happened to me haveactually turned out for the furtherance of the gospel.” In other words, Paulwas saying, “What has happened to me has actually helped the gospel spread.” Evenin his imprisonment he found opportunities to tell people about Jesus Christ.Roman guards were hearing the gospel. Other believers were becoming more boldin their witness. The message of Jesus Christ was advancing. Paulhad learned to see his circumstances through the lens of God's purposes. Insteadof asking, “Why is this happening to me?” Paul asked, “How can God use this forHis glory and for the spread of the gospel?” That perspective is what filledhis heart with joy. The book of Philippians reminds us that joy is notdetermined by our circumstances. Circumstances change constantly. Some days aregood, and some days are difficult. Some seasons of life bring blessings, whileothers bring great trials. So our joy cannot be based on changingcircumstances.Todaywe need to remember this simple truth: Real joy is not found in perfectcircumstances. Real joy is found in trusting a perfect Savior. And that is thekind of joy the book of Philippians will teach us about as we study it togetherover the next few weeks. Godbless you, and may you have a wonderful, wonderful day.

Joseph understood all of it to be firmly in the grip of a higher hand that was working a larger purpose toward a good end.Tuesday • 3/10/2026 •Tuesday of 3 Lent, Year Two  This morning's Scriptures are: Psalm 78; Genesis 45:1–15; 1 Corinthians 7:32–40; Mark 6:1–13 This morning's Canticles are: following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93) 

Why was the Epistle to the Hebrews written? Originally this epistle was written to a community of beleaguered Jewish Christians who had just suffered greatly by the Edict of Caesar Claudius, and then by some in their number defecting back into Judaism. Now, it seems that something worse was about to come their way. The writer to them has to remind them of - preeminently about the preeminence of Jesus the Christ. The writer pastorally urges these defectors to consider the evidence about Jesus which became the basis for their faith in Him in the first place. As the writer spoke about how Jesus has taken our guilt and shame upon Himself, I was struck by something I have been thinking quite a lot about: What if the former Prince Andrew walked in on one of my sermons? What would I want him to hear? This message answers those questions.

In our March 8 Sunday gathering we continue our mini series on the obstacles that slow our spiritual growth. Reflection Questions: March 8, 2026 1. Paul describes an inner conflict in Epistle to the Romans 7, where he says he does the things he hates and fails to do the things he wants to do. Where do you see this kind of inner struggle showing up in your own life? 2. In the message, the flesh was defined as disordered desires rather than the physical body itself. How does this definition change the way you think about temptation or sin? 3. The sermon described examples like rest becoming laziness, food becoming gluttony, or work becoming pride. Which good desire in your life do you think is most likely to become disordered? 4. The message contrasted trying harder with training differently. Where have you seen willpower alone fail in your life? What might “training” look like instead? 5. The message used the image of two wolves: the one you feed is the one that grows stronger. What habits or influences in your life tend to feed the flesh? What habits help feed your spirit? 6. The sermon talked about three historic Christian practices that weaken the flesh: generosity, fasting, and abstaining from good things. Which of these feels most challenging for you? Why? 7. The message suggested that giving to the poor weakens greed and teaches us that money is not our security. How might generosity reshape your relationship with money? 8. Fasting teaches us to sit with discomfort instead of immediately soothing it. Where in your life do you tend to escape discomfort quickly instead of sitting with it? 9. If the goal is to “starve the flesh and feed the Spirit,” what is one concrete practice you could begin this week to train your desires toward God?

This week at Grace Life Church we began a new series called Inside Out — Captured by Grace. In this opening message, Matthew Wright explores a powerful question: Did Jesus come to fix broken people, or to make dead people alive? Looking at passages like Epistle to the Romans 8, Epistle to the Ephesians 2, and Second Epistle to the Corinthians 5, we discover that the gospel is not about repairing our behavior from the outside. Instead, God transforms us from the inside through the life of Christ. This message challenges us to move beyond striving and performance, and to embrace the new identity and life we've been given in Jesus.

“You cannot love a fellow-creature fully till you love God.”  Monday • 3/9/2026 •Monday of 3 Lent, Year Two  This morning's Scriptures are: Psalm 80; Genesis 44:18–34; 1 Corinthians 7:25–31; Mark 5:21–43 This morning's Canticles are: following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2–6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

March 8, 2026 | Chris Cook

This sermon teaches that people often add phrases like “I swear” or “I promise” because simple honesty has been weakened by broken promises and lack of integrity. Drawing from Epistle of James 5:12 and Gospel of Matthew 5:33–37, it explains that God calls believers to such deep integrity that a simple “yes” or “no” is trustworthy without extra oaths. The message warns that careless promises can slowly damage relationships, families, and faith, just like a small crack that eventually shatters a windshield. Ultimately, Christians are called to live with radical integrity, deliberate simplicity, and serious accountability so that their lives—not decorated words—prove their faith and rebuild trust in their homes, church, and community.The Gathering Church is located in Midland, Texas.You can watch our live worship experience online at mygathering.liveVisit our website at https://www.mygathering.churchConnect with us on Social Mediahttps://facebook.com/mgatheringhttps://Instagram.com/mygatheringhttps://Twitter.com/mygatheringGOD | COMMUNITY | PURPOSE

By Thomas Randle - The epistle of James was labeled an epistle of straw by Martin Luther. What led him to make such an extraordinary statement? Does the epistle of James contradict what the apostle Paul wrote in Romans and Galatians or does it complement them? When James said that “faith without works is dead” was he

Thessalonians 1:1-2:12; Epistle to the Smyrnans by Saint Ignatius of Antioch (4:14); Luke 24:13-35 (7:19); Homily by Rev. Mr. Simon Ortiz (10:30) Support our seminary: archden.org/futurepriests

March 7, 2026

Manybelieve that Tychicus was the one who carried this letter, which we callEphesians, from Paul's prison in Rome to the believers in Ephesus. Paul waswriting while he was in chains, yet his concern was still for the believersthere. He knew that the Christians in Ephesus loved him deeply and were prayingfor him. But Paul also understood something very important about prayer: themore we know about a situation, the more intelligently and specifically we canpray. It is important that we learn to pray specifically. General prayersare certainly good, but it is even better when we can pray with clearunderstanding and specific requests. Thatis why Paul sent Tychicus. Paul did not want to keep his struggles or hiscircumstances hidden from the church. Instead, he wanted the believers to knowwhat God was doing, how their prayers were being answered, and how the gospelwas still advancing—even while he was in prison. This reminds us of somethingvery important about the Christian life. We are never meant to walk alone.The New Testament never pictures an isolated believer. Christians are describedas sheep who flock together, as members of a body who depend upon each other,and even as soldiers who stand together in the same battle. Pauldescribes Tychicus with two beautiful titles. First, he calls him “abeloved brother”. My friend, in Christ believers become part ofthe same spiritual family. Sometimes these spiritual bonds become even deeperthan the bonds we share with our natural families, because they are rooted inour shared love for the Lord Jesus Christ. If you read the Epistle of FirstJohn, you see this truth emphasized again and again. Second,Paul calls him “a faithful minister in the Lord”. The word“minister” here simply means servant. Tychicus was a man who devotedhimself to serving Christ and helping others. He assisted Paul, carriedimportant letters, and strengthened the churches. People like Tychicus areinvaluable to the work of God. They may not always stand in the spotlight, buttheir faithful service advances the kingdom of God. I can tell you that over my50-plus years of pastoring, the most faithful and valuable people in the churchare often not those in the limelight, but those behind the scenes who servequietly and faithfully without recognition. ThenPaul explains why he is sending him: “Whom I have sent to you for this verypurpose, that you may know our affairs, and that he may comfort your hearts.” Perhapsthe believers in Ephesus had been discouraged when they heard about Paul'simprisonment. But when Tychicus arrived, he would bring encouraging news abouthow God was still working. Even in chains, Paul was preaching the gospel,writing letters, and seeing lives changed. Thisis a great reminder for us today, especially in a world that often seems soconfused and filled with violence. God's work does not stop whencircumstances become difficult. In fact, sometimes God does His greatestwork in the hardest situations. Just like the believers in Ephesus, we arecalled to encourage one another. The Christian life is not a solo journey. Itis a shared walk of faith where we pray for each other, strengthen each other,and comfort one another. Thatis what we should take from these closing verses in Ephesians 6. I trust you willbe encouraged to pray specifically for believers around the world—especiallyfor the Christians in Iran, and also for those suffering in the persecutedchurch in many other parts of the world.  MayGod use us today to pray for one another and to encourage one another. Godbless you, and may you have a wonderful, wonderful day.

The Christian life is not about claiming your rights.Friday • 3/6/2026 •Friday of 2 Lent, Year Two  This morning's Scriptures are: Psalm 69; Genesis 43:1–15; 1 Corinthians 7:1–9; Mark 4:35–41  This morning's Canticles are: following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

You are liable to wind up in places you regret later.Thursday • 3/5/2026 •Thursday of 2 Lent, Year Two This morning's Scriptures are: Psalm 71; Genesis 42:29–38; 1 Corinthians 6:12–20; Mark 4:21–34 This morning's Canticles are: following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

This episode explores the dramatic transformation of the Apostle Paul in the Epistle to the Galatians 1:13–24, tracing his journey from zealous persecutor of the church to passionate proclaimer of Christ. Reflecting on Paul's own testimony, we examine his honest reckoning with a violent past, his refusal to minimize sin or be immobilized by guilt, and his wholehearted embrace of grace. Connecting his words with Epistle to the Philippians 3:7–9, we consider what it means to count former gains as loss for the surpassing worth of knowing Christ. From God's sovereign calling “from the womb,” to all he accomplished, and the astonished response of the early believers, this conversation highlights the power of repentance, divine calling, and a life lived for the glory of God alone.

When the words of Jesus come to me, do they find welcome in fertile soil?Wednesday • 3/4/2026 •Wednesday of 2 Lent, Year Two This morning's Scriptures are: Psalm 72; Genesis 42:18–28; 1 Corinthians 5:9–6:8; Mark 4:1–20 This morning's Canticles are: following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1-3,11a,14c,18-19, BCP, p. 87); following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68-79, BCP, p. 92)

REST – Winter is the season the soul rests. Are you tired? Worn out? Burned out? Jesus' invitation in Gospel of Matthew 11 isn't about escaping responsibility it's about exchanging heavy burdens for His light yoke. It's about rediscovering Sabbath as a gift, not a rule. From creation in Genesis to the promise of a greater rest in Epistle to the Hebrews 4, Scripture reveals that rest is woven into God's design for our freedom. In this episode, we explore: The true meaning of Sabbath Why our culture resists rest How Jesus modeled healthy rhythms What it means to live in the freedom Christ secured (Galatians 5:1) It's time to sit down. To cease striving. To learn the unforced rhythms of grace.   https://www.lifechurchwilm.com/

I learned fishing the need for patience in untangling knots.Tuesday • 3/3/2026 •Tuesday of 2 Lent, Year Two  This morning's Scriptures are; Psalm 61; Psalm 62; Genesis 42:1–17; 1 Corinthians 5:1–8; Mark 3:19b–35b This morning's Canticles are: following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93) 

What proves real transformation?In this episode, we walk verse-by-verse through Epistle of James 1:19–27 and uncover what James says true faith actually looks like.It's not just hearing the Word. It's not just knowing theology. It's not outward religious performance.James confronts us with the evidence of genuine transformation:– Quick to listen – Slow to speak – Slow to anger – Doers of the Word – Care for the vulnerable – Lives unstained by the worldWe unpack: • Why human anger hinders righteousness • What it means to humbly receive the implanted Word • The danger of self-deception • What “pure and faultless religion” truly isTrials don't just test endurance. They reveal what's rooted.The question isn't “Did I learn something?” It's “What will I do with what I've heard?”✨ LINKS

“Livin' the dream, man, livin' the dream.”Monday • 3/2/2026 •Monday of 2 Lent, Year Two  This morning's Scriptures are: Psalm 56; Psalm 57; Genesis 41:46–57; 1 Corinthians 4:8–21; Mark 3:7–19a This morning's Canticles are: following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2–6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

This powerful message kicks off a new series on spiritual warfare, revealing the unseen battle that impacts every believer's life. With honesty and boldness, the sermon addresses the reality of a spiritual enemy who wants Christians distracted, discouraged, and casual about their faith. Drawing from passages like Epistle to the Ephesians 6 and First Epistle of Peter 5, it reminds us that the fight isn't against people—it's spiritual—and we must be alert and prepared.But this isn't a message of fear—it's a call to confidence. Through Jesus, we already have victory. With the promise of First Epistle of John 4:4 at its core, this sermon challenges believers to reject complacency, stand firm in prayer, and live with bold, passionate faith. It's a clear, compelling invitation to step up, stay ready, and walk in the strength God has already given.

March 1, 2026 | Chris Cook

In this message from Epistle of James 4, we confront one of the most critical questions for our culture: What causes fights and quarrels among you? The problem isn't politics, culture, or even the other person. The battle is within us. Discover how pride, misplaced desires, and spiritual compromise divide our homes and churchesand how humility, repentance, and surrender to Jesus bring restoration.

In this message from Epistle of James 4, we confront one of the most critical questions for our culture: What causes fights and quarrels among you? The problem isn't politics, culture, or even the other person. The battle is within us. Discover how pride, misplaced desires, and spiritual compromise divide our homes and churchesand how humility, repentance, and surrender to Jesus bring restoration.

Episode 89 From An Essay on Man by Alexander Pope  Mark McGuinness reads and discusses an excerpt from Epistle II of An Essay on Man by Alexander Pope. https://media.blubrry.com/amouthfulofair/media.blubrry.com/amouthfulofair/content.blubrry.com/amouthfulofair/89_From_An_Essay_on_Man_by_Alexander_Pope.mp3 Poet Alexander Pope Reading and commentary by Mark McGuinness From An Essay on Man Epistle II By Alexander Pope Know then thyself, presume not God to scan;The proper study of mankind is man.Placed on this isthmus of a middle state,A being darkly wise, and rudely great:With too much knowledge for the sceptic side,With too much weakness for the stoic's pride,He hangs between; in doubt to act, or rest;In doubt to deem himself a god, or beast;In doubt his mind or body to prefer;Born but to die, and reasoning but to err;Alike in ignorance, his reason such,Whether he thinks too little, or too much:Chaos of thought and passion, all confused;Still by himself abused, or disabused;Created half to rise, and half to fall;Great lord of all things, yet a prey to all;Sole judge of truth, in endless error hurled:The glory, jest, and riddle of the world! Go, wondrous creature! mount where science guides,Go, measure earth, weigh air, and state the tides;Instruct the planets in what orbs to run,Correct old time, and regulate the sun;Go, soar with Plato to th' empyreal sphere,To the first good, first perfect, and first fair;Or tread the mazy round his followers trod,And quitting sense call imitating God;As Eastern priests in giddy circles run,And turn their heads to imitate the sun.Go, teach Eternal Wisdom how to rule –Then drop into thyself, and be a fool!   Podcast Transcript In the early 18th century, Alexander Pope's poetry was known to every cultured person in England. He was a fashionable, successful, wealthy writer and the preeminent poet of his age. He was also a canny businessman who published his translations of Homer via subscription, an early form of crowdfunding, and they sold so well he built himself, an extravagantly large villa in Twickenham – and its famous subterranean grotto still exists today. His political satires were so sharp and topical that he was rumoured to carry a pair of loaded pistols when going for a walk, in case one of his targets took violent exception. Phrases from his poetry are still proverbial: ‘hope springs eternal', ‘Fools rush in where angels fear to tread', ‘a little learning is a dangerous thing', ‘To err is human; to forgive divine', ‘What oft was thought but ne'er so well expressed', and also the title of the movie, ‘eternal sunshine of the spotless mind'. But these days, Pope has really fallen out of fashion. He's seen as archaic and artificial. In an age when formal poetry is out of fashion, for many people he represents the worst kind of formal poetry: his very regular metre and full rhymes sound clunky to our ears. His rhyming couplets are undoubtedly clever, but that's part of the problem, because these days we associate poetry with emotions and self-expression, so cleverness is seen as a little suspect and somehow inauthentic. And I'll be honest, for a long time, I had that image of Pope. He represented everything the Romantics rebelled against at the end of the 18th century, and as a young poet I was on the side of the Romantics, so I had no interest in Pope. However, a few years ago, I challenged myself to have another look at his work, and what I discovered was a really sharp and thought-provoking and witty and formidably skilful poet, who in certain moods, is an absolute pleasure to read. And he doesn't fit every mood, but then there aren't many poets who do. So turning to today's poem, An Essay on Man is one of Pope's major works, it's about 1,300 lines long. As the title suggests it's a meditation on the nature of what he called mankind, and we call humankind, we have to make allowance for the historic focus on the male as representative of the species. It's also a didactic poem, he's not just reflecting on the subject, he is telling us what we should think about it. Which again, is a deeply unfashionable stance for poets these days, at least when they are on the side of a conservative or establishment position. And he does this in the form of a series of verse epistles, verse letters, which are addressed to Henry St John, Viscount Bolingbroke. The epistle form also means that the poem addresses the reader in a very direct manner, as you would expect in a letter. His basic stance, which we find in many of his poems, is of a reasonable man writing for a group of like-minded people, trying to establish some sort of common sense, shared ideas and principles, in a world where these need to be debated and defined and defended. This was the world of the coffee house and the salon, where people came together to debate, sometimes in very robust fashion. It came to be known as the Augustan age in English literature, by comparison with the satirical and political poetry of the age of Augustus Caesar. OK looking more closely at the poem itself, the excerpt I just read is from the second Epistle, and one of the first things we notice is what Milton would have called the ‘jingling' rhymes: Know then thyself, presume not God to scan; The proper study of mankind is man. Placed on this isthmus of a middle state, A being darkly wise, and rudely great: With too much knowledge for the sceptic side, With too much weakness for the stoic’s pride, It's pretty unmistakeable isn't it? One pair of rhymes after another. And in case you're wondering, yes, these rhyming couplets do go on all the way through the poem, and indeed all the way through most of Pope's work. And not just in Pope: for over a century, from about 1650 to 1780, this was a hugely popular verse form. They are known as heroic couplets because they are associated with epic narrative poems, such as John Dryden's translations of Virgil and Pope's translations of Homer. Each line is in iambic pentameter, the familiar ti TUM ti TUM ti TUm ti TUM ti TUM, with two lines next to each other forming couplets, and the poem proceeding with one couplet after another. The form can be traced back to Chaucer, who used rhyming couplets for many of his narrative poems. But by the time of Dryden and Pope it had evolved into a tighter couplet form, described as closed couplets, meaning that they were typically self contained, with a sentence, or a discrete part of a sentence, beginning and ending inside the couplet. For instance: Know then thyself, presume not God to scan; The proper study of mankind is man. That stands on its own as a single thought, a unit of sense, ending with a full stop. And the full rhyme of ‘scan' and ‘man' means the couplet snaps shut at the end – this is the closed couplet effect we associate with heroic couplets. In the next couplet he introduces the idea of man as a creature of ‘middle state': Placed on this isthmus of a middle state, A being darkly wise, and rudely great: And then another couplet elaborates on the sense of being pulled in different directions: With too much knowledge for the sceptic side, With too much weakness for the stoic's pride, So the poem proceeds one unit of sense at a time. The couplets are like Lego bricks, and Pope used them to build just about anything he wanted: literary and philosophical discourse here in the Essay on Man and in his Essay on Criticism; mock-heroic social comedy in The Rape of the Lock; actual epic in his translations of the Iliad and the Odyssey; and satire in The Dunciad. It's easy to see how this could become monotonous, and in the work of most poets of the time, it did. But Pope's great achievement was to take this established form and perfect it, sticking very strictly to the formal pattern, while varying the syntax, the grammatical patterns, with great subtlety and complexity, to keep the reader on their toes. Let's take another look at the first couplet. Notice the little pause in the middle of the first line, after ‘thyself': Know then thyself, presume not God to scan; This divides the line into two parts, conveying the dramatic tension in Pope's argument: he's saying that humans are ambitious for knowledge, they want to ‘scan' God, to examine him, but they should really focus on self-knowledge. This tension between opposites is known as antithesis, it's a rhetorical pattern we looked at back in episode 58 about one of Sir Philip Sidney's sonnets, and it's very common in Pope. And the tension is resolved in the next line, which is all one phrase, with no pause: The proper study of mankind is man. Have another listen to the couplet, to hear how the tension is established and then released: Know then thyself, presume not God to scan; The proper study of mankind is man. So when all of this comes together, the tension and release, the regular rhythm of the metre and the full rhymes clinching the couplet, it has the effect of making the words sound truer than true. The following couplet picks up on the antithesis, and extends it into paradox: Placed on this isthmus of a middle state, A being darkly wise, and rudely great: An isthmus is a narrow strip of land between two bodies of water, so standing on it, you could easily feel precarious and threatened. ‘Darkly wise' means ‘dimly wise', possessing a little knowledge, but not enough for full understanding. And ‘rudely great' means ‘powerful but coarse and unfinished'. And I think we can recognise what Pope is saying from our own experience – that sense of knowing enough to know how little we really know; of having great potential, but struggling to fulfil it. And isn't it delightful how Pope compresses all those feelings into these neat little paradoxes: ‘darkly wise and rudely great'. In another famous line, he describes true eloquence as ‘What oft was thought but ne'er so well expressed', which is exactly what he achieves here. We can also note that ‘darkly wise' and ‘rudely great' are not only antitheses expressed as paradoxes, they are also an example of another rhetorical pattern: parallelism, where similar structures are repeated with variation. In this case ‘darkly' and ‘rudely' are both adverbs and ‘wise' and ‘great' are both adjectives, so grammatically they are identical, which suggests both similarity and difference in mankind's relationship to knowledge and power. The next couplet uses a more elaborate parallelism: With too much knowledge for the sceptic side, With too much weakness for the stoic's pride, So both lines say ‘With too much something for the something else'. It's hard to miss the pattern, isn't it? And notice how the couplet form is perfect for laying out two ideas that seem to counterbalance each other perfectly. So we're only six lines in and Pope has put his finger on a central conundrum in human existence, and conveyed it with at least three rhetorical patterns nested inside each other – antithesis, paradox and parallelism. Not only that, he's handled the metre and rhyme with great skill, wrapping each thought up in the neat little bow of a rhyming couplet. And if your mind is starting to boggle, welcome to the world of Pope's verse: elegant, authoritative and very, very clever. When we look closely, there's a lot going on inside every single couplet. He's like a watchmaker, working at a tiny scale, making an instrument with great precision and balance, that keeps perfect time, and chimes beautifully. And Pope's contemporaries would have found it easier to follow the sense than we do, because they were used to reading this kind of stuff. But I'm sure the poetry would often have given them pause, even if only for a moment, as they read. And my guess is that they would have enjoyed this slight difficulty, and the pleasure of making out the sense, with the little dopamine hit of understanding. Like unwrapping a sweet before you can pop it in your mouth and taste it. So I hope we're starting to see why Pope is the undisputed master of the heroic couplet. Even T. S. Eliot had to admit defeat, when he wrote a passage in this style for The Waste Land, only for Ezra Pound to point out tactfully that he couldn't compete with Pope, and draw the red pencil through it. But the form is more than simply one couplet after another. When he stacks them together, they create verse paragraphs, longer units of thought, that function very like paragraphs in prose. So having established the idea of man caught between opposing forces, he goes on to elaborate on the theme to dazzling effect: He hangs between; in doubt to act, or rest; In doubt to deem himself a god, or beast; In doubt his mind or body to prefer; Born but to die, and reasoning but to err; Alike in ignorance, his reason such, Whether he thinks too little, or too much: The couplets are individually brilliant, and cumulatively overwhelming, both in terms of the mental effort required to tease out their meanings, and the tension between action and inaction, divine and bestial impulses, mind and body, birth and death, reason and error. And I think that's why I find this line so funny: Whether he thinks too little, or too much: It feels like he's throwing his arms up and laughing and admitting that he's overthinking it all. The verse paragraph ends with three more couplets, where he sums up the nature of man: Chaos of thought and passion, all confused; Still by himself abused, or disabused; Created half to rise, and half to fall; Great lord of all things, yet a prey to all; Sole judge of truth, in endless error hurled: The glory, jest, and riddle of the world! Although Pope is describing a ‘chaos of thought', his own thinking is always sharp, however convoluted his argument becomes. So he sticks to the themes of power and knowledge, undercutting man's pretension by saying he is ‘Great lord of all things, yet a prey to all', and ‘Sole judge of truth, in endless error hurled'. And he ends this paragraph with another rhetorical device, the tricolon, which uses three parallel elements to build to a conclusion: The glory, jest, and riddle of the world! We're familiar with this pattern in famous quotes from Julius Caesar, ‘I came, I saw, I conquered', the US Declaration of Independence, ‘Life, liberty and the pursuit of happiness', and Shakespeare: ‘Friends, Romans, countrymen!' Here, Pope uses it with typical precision, since if someone is both the ‘glory… of the world' and it's ‘jest', i.e. the butt of its jokes, then that makes that person a ‘riddle': The glory, jest, and riddle of the world! So this sums up the nature of man, and sets up the jesting irony of the next verse paragraph: Go, wondrous creature! mount where science guides, Go, measure earth, weigh air, and state the tides; Instruct the planets in what orbs to run, Correct old time, and regulate the sun; If this were the start of the poem, we might be forgiven for taking Pope's words at face value, but in the light of what has gone before, it's pretty clear that ‘wondrous creature' is a mocking criticism. He was writing this in an age where Newtonian physics was in the ascendancy and people were full of enthusiasm about the new discoveries in science and the possibility of understanding and mastering the physical world. And given that we are still living in a so-called age of reason, I think his criticisms of scientific overreach are still relevant, and the joke is still funny, when he talks about instructing the planets in what orbits to follow, correcting time and regulating the sun. As if measuring were full understanding, let alone complete power. But Pope doesn't confine his criticism to scientists. He also has philosophers in his sight: Go, soar with Plato to th' empyreal sphere, To the first good, first perfect, and first fair; Or tread the mazy round his followers trod, And quitting sense call imitating God; He clearly doesn't have a lot of time for Plato's first principles. Neither is he impressed by the contemporary vogue for what we would call Orientalism: As Eastern priests in giddy circles run, And turn their heads to imitate the sun. It's possible that he had in mind the whirling dervishes of Persia, or maybe this is just a caricature of his idea of ‘Eastern priests'. So obviously this is a joke that hasn't aged so well. OK he ends this verse paragraph with a final jab, which restates the idea from the opening couplet in bluntly comic fashion: Go, teach Eternal Wisdom how to rule – Then drop into thyself, and be a fool! It's hard to imagine a more apt image of intellectual presumption than trying to teach Eternal Wisdom a thing or two, but just in case we miss the point, Pope rams it home with relish: Then drop into thyself, and be a fool! And this is another characteristic aspect of Augustan poetry, particularly the satirical kind, that it can be very crude and direct, with a passage of sophisticated argument followed by a line or two where the mask drops and the insult is laid bare. And no, it's not big or clever, but let's face it, sometimes it can be deeply satisfying. One more little detail, which I can't help wondering about: notice how both of these couplets, conveying the same basic idea in very different tones, both hinge on the word ‘thyself': Know then thyself, presume not God to scan; The proper study of mankind is man. Go, teach Eternal Wisdom how to rule – Then drop into thyself, and be a fool! So that word ‘thyself' could be used to refer to various individuals, and knowing Pope, I wouldn't be surprised if he intended all of them at once. Firstly, the phrasing sounds proverbial, in which case each couplet is an injunction to mankind at large. Secondly, it could refer to the reader, any reader, of the poem, whether Viscount Bolingbroke, an 18th-century wit, or you and me, reading the poem together on this podcast. It could also refer to the specific targets of Pope's criticism, such as the overreaching scientists or philosophers. I think Pope may also have had in mind a target nearer to home: himself. W. B. Yeats wrote in one of his essays, ‘We make out of the quarrel with others, rhetoric, but of the quarrel with ourselves, poetry'. And it's entirely possible that Pope is doing both at once: we've seen the brilliance of his rhetoric, in puncturing the pretensions of his fellow men and women. Yet by making poetry as well as rhetoric, he is arguably arguing with himself as well. It was of course be entirely right and proper and expected for a Christian such as Pope to admonish himself as well as others, for the many and various sins he describes in An Essay on Man. So from a moral viewpoint, I think I'm on pretty safe ground in suggesting that ‘thyself' includes Pope. But I would go further, and say that the idea of a brilliant mind that is not quite brilliant enough to fully understand itself may have been a deeply personal subject for Pope. Because what we have here is an extremely clever warning about taking cleverness to extremes. Maybe the irony was not lost on Pope. As he wrote in another poem, An Essay on Criticism, ‘A little learning is a dangerous thing'. So perhaps as we hear this passage again, and enjoy the sparkling wit and scurrilous attacks on others, we can also detect a note of self-reflection, and self-accusation, that makes it a little more poignant than it first appears. From An Essay on Man Epistle II By Alexander Pope Know then thyself, presume not God to scan;The proper study of mankind is man.Placed on this isthmus of a middle state,A being darkly wise, and rudely great:With too much knowledge for the sceptic side,With too much weakness for the stoic's pride,He hangs between; in doubt to act, or rest;In doubt to deem himself a god, or beast;In doubt his mind or body to prefer;Born but to die, and reasoning but to err;Alike in ignorance, his reason such,Whether he thinks too little, or too much:Chaos of thought and passion, all confused;Still by himself abused, or disabused;Created half to rise, and half to fall;Great lord of all things, yet a prey to all;Sole judge of truth, in endless error hurled:The glory, jest, and riddle of the world! Go, wondrous creature! mount where science guides,Go, measure earth, weigh air, and state the tides;Instruct the planets in what orbs to run,Correct old time, and regulate the sun;Go, soar with Plato to th' empyreal sphere,To the first good, first perfect, and first fair;Or tread the mazy round his followers trod,And quitting sense call imitating God;As Eastern priests in giddy circles run,And turn their heads to imitate the sun.Go, teach Eternal Wisdom how to rule –Then drop into thyself, and be a fool!   Alexander Pope Alexander Pope was an English poet and translator who was born in 1688 and died in 1744. As a Catholic he was barred from university and public office, so he educated himself and forged a brilliant literary career, becoming the leading poet of Augustan England, celebrated for his razor-sharp satire and polished heroic couplets. Early success came with An Essay on Criticism and The Rape of the Lock, followed by monumental translations of Homer that made him financially independent. His later works, including The Dunciad, attacked dullness and corruption. In An Essay on Man, he explored human nature, providence, and moral order with epigrammatic clarity. He lived at Twickenham, where he created a famous garden and grotto.   A Mouthful of Air – the podcast This is a transcript of an episode of A Mouthful of Air – a poetry podcast hosted by Mark McGuinness. New episodes are released every other Tuesday. You can hear every episode of the podcast via Apple, Spotify, Google Podcasts or your favourite app. You can have a full transcript of every new episode sent to you via email. The music and soundscapes for the show are created by Javier Weyler. Sound production is by Breaking Waves and visual identity by Irene Hoffman. A Mouthful of Air is produced by The 21st Century Creative, with support from Arts Council England via a National Lottery Project Grant. Listen to the show You can listen and subscribe to A Mouthful of Air on all the main podcast platforms Related Episodes From An Essay on Man by Alexander Pope Episode 89 From An Essay on Man by Alexander Pope Mark McGuinness reads and discusses an excerpt from Epistle II of An Essay on Man by Alexander Pope.Poet Alexander PopeReading and commentary by Mark McGuinnessFrom An Essay on Man Epistle II By Alexander Pope Know... Occupied by Tim Rich Episode 88 Occupied by Tim Rich  Tim Rich reads ‘Occupied' and discusses the poem with Mark McGuinness.This poem is from: Dark Angels: Three Contemporary PoetsAvailable from: Dark Angels is available from: The publisher: Paekakariki Press Amazon: UK... Dover Beach by Matthew Arnold Episode 87 Dover Beach by Matthew Arnold  Mark McGuinness reads and discusses ‘Dover Beach' by Matthew Arnold.Poet Matthew ArnoldReading and commentary by Mark McGuinnessDover Beach By Matthew Arnold The sea is calm tonight.The tide is full, the moon lies...

Feburary 28, 2026

In this episode, Greg and Nathan wrap up their journey through Epistle to the Colossians by exploring chapter 4 and what it means to live with Christ at the center of everyday life. Join us as we discover how Christ meets us not just in the extraordinary moments, but in the ordinary rhythms of prayer, work, speech, and partnership — and how faithfulness in the everyday becomes a powerful witness to the world.

In this episode, we begin our verse-by-verse study through the Epistle of James by walking through James 1:1–18.James writes to believers who have been scattered, persecuted, and stripped of the stability they once knew. Instead of offering shallow encouragement, he gives them truth: trials have purpose.In this passage we talk about:• Why believers face trials • What the testing of faith actually produces • The difference between testing and temptation • How to ask God for wisdom in difficult seasons • Why doubt leads to instability • The danger of trusting in wealth instead of Christ • The promise of the crown of life • God's unchanging character and His good giftsIf you are walking through a hard season, this passage reframes suffering in a powerful way. God is not absent in trials, He is refining His people through them.✨ Subscribe for weekly faith-filled encouragement and practical tools for your walk with God, homeschool encouragement, and life in Hawaii as a military family ❤️✨ Follow along on Instagram, Facebook, or TikTok: @brookecollins09 & @thefindingfreedomco✨ LINKS

"At the time of the holy Patriarch Thomas I of Constantinople (607-610), the relics of some unknown holy Martyrs were discovered buried in the district of Eugenius. As soon as the Patriarch exposed them for the veneration of the people who gathered from all over the city, numerous healings took place.   "Many years had gone by when a clergyman named Nicolas, who worked as a book copyist, learnt by divine revelation that among these anonymous relics were those of Saint Paul's disciples, the holy apostles Andronicus and Junia, who are mentioned in the Epistle to the Romans (16:7). The Emperor Andronicus I (1183-5) built a beautiful church at the place where thise relics were venerated." (Synaxarion)

Sermon delivered on the First Sunday of Lent, 2026, in Harrisburg, Pennsylvania, by Rev. Tobias Bayer. Epistle: 2 Cor. 6, 1-10. Gospel: St. Matthew 4, 1-11.

FULL SHOW NOTESFor summaries of Tim and Jon's responses and referenced Scriptures, check out the full show notes for this episode.CHAPTERSIntro (0:00-3:17)Are Jesus' Brothers His Half-Brothers or Cousins? (3:17-19:21)What Were Love-Meals? (19:21-31:11)How Should Jude Influence How We Think About the Deuterocanon? (31:11-43:50)What Did the Early Church Believe About Spiritual Beings Procreating? (43:50-50:41)Why Are Demons Never Mentioned in the Gospel of John? (50:41-55:32)Conclusion (55:32-1:00:08)REFERENCED RESOURCES"Firstborn: The Last Will Be First" (podcast series)Jesus and the Jewish Roots of Mary: Unveiling the Mother of the Messiah by Brant PitreThe Affections of Christ Jesus: Love at the Heart of Paul's Theology by Nijay K. GuptaWord Biblical Commentary Vol. 50, 2 Peter, Jude by Richard J. BauckhamJesus and the Jewish Roots of the Eucharist: Unlocking the Secrets of the Last Supper by Brant PitreLast Supper and Lord's Supper by I. Howard Marshall"How the Bible Was Formed" (podcast series)The Deuterocanon/Apocrypha (video series)"Why the Deuterocanon/Apocrypha Is in Some Bibles and Not Others" (article)The Unseen Realm: Recovering the Supernatural Worldview of the Bible by Michael S. HeiserAngels: What the Bible Really Says About God's Heavenly Host by Michael S. HeiserDemons: What the Bible Really Says About the Powers of Darkness by Michael S. HeiserCheck out Tim's extensive collection of recommended books here.SHOW MUSICBibleProject theme song by TENTS SHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The Letter of Jude E5 — In verses 11-16, Jude continues warning his Jewish messianic audience about deceptive, immoral people infiltrating their house churches. He compares them to three characters from the Hebrew Bible—Cain, Balaam, and Korah—who choose rebellion for themselves and lead others astray. Next, he compares the corrupt church members to a series of images from Scripture, including selfish shepherds, rainless clouds, and wandering stars. In this episode, Jon and Tim continue exploring Jude's dense prose, where he seamlessly weaves together allusions to the Hebrew Bible and Second-Temple period literature into a piercing critique of imposters within a community of disciples.FULL SHOW NOTESFor chapter-by-chapter summaries, referenced Scriptures, and reflection questions, check out the full show notes for this episode.CHAPTERSCain, Balaam, and Korah (0:00-23:23)Six Images of Corrupt Leaders (23:23-37:45)The Prophecy of Enoch (37:45-55:42)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.BIBLEPROJECT JUDE TRANSLATIONView our full translation of the Letter of Jude.REFERENCED RESOURCESAntiquities of the Jews by JosephusCheck out Tim's extensive collection of recommended books here.SHOW MUSIC“Gentle Lamb” by Lofi Sunday, Yoni Charis“Purple Clouds ft. Marc Vanparla” by Lofi SundayBibleProject theme song by TENTS SHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty writes the show notes. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.