Podcasts about Zacchaeus

kids will learn that lament is a type of prayer where we honestly talk to God about things that feel hard, hurtful, sad, or wrong. ⭐ What Kids Will Learn:

What if the most overlooked passage in Romans holds one of its most powerful truths? Romans 16 reads like a simple list of names—26 people we've never heard of, immortalized in Scripture for reasons that aren't immediately clear. But when we dig deeper, we discover something profound: these aren't just credits at the end of a movie. These are real people with real lives, real struggles, and real faith that changed the world. From Phoebe, entrusted with carrying the precious letter of Romans across dangerous terrain, to Priscilla and Aquila, who risked their lives and opened their home for the church in hostile Rome, to Rufus, whose father Simon carried Jesus' cross—each name tells a story of sacrifice, diversity, and unity in Christ. What emerges is a beautiful picture of the early church: slaves teaching masters, women serving as deacons, Jews and Gentiles working side by side, wealthy and poor united in purpose. The central message challenges us today: Are we building the same kind of diverse, sacrificial, loving community? Would we risk our homes, our comfort, our status for the gospel? And most importantly, do we recognize that God knows each of us by name, just as intimately as He knew these 26 saints? This passage reminds us that God is both infinitely big—breathing out stars—and intimately personal, numbering the hairs on our heads and calling us each by name.**Detailed Notes**- **All Scripture Matters** – 2 Tim. 3:16–17   - All Scripture is God‑breathed and profitable, even “just a list of names” in Romans 16.   - The Spirit intentionally preserved these 26 names to teach us.- **Phoebe (Rom. 16:1–2)**   - Sister, servant (diakonos / deacon), patron (financial supporter).   - Likely carried the only copy of Romans from Corinth to Rome—dangerous, costly, yet faithful.   - Deacons = lead servants; trusted with people, money, and needs.- **Priscilla & Aquila (16:3–5; Acts 18; 2 Tim. 4:19)**   - Fellow workers; risked their necks for Paul; hosted a church in their home.   - Forced out of Rome; everywhere they went, they planted churches.   - Viewed exile and hardship as mission, not punishment.   - Tentmaking friendship with Paul likely began through ordinary vocational contact.   - Lifelong, harmonious partners in ministry.- **Epaenetus (16:5)**   - First convert in Asia; Paul still knows his name and story.   - Firstfruits of a Gentile harvest.- **Andronicus & Junia (16:7)**   - Kinsmen, fellow prisoners, in Christ before Paul, well known among the apostles.   - Likely family Paul once persecuted; powerful testimony of grace and reconciliation.   - Example of costly obedience (imprisonment, suffering).- **Ampliatus & Others (16:8ff)**   - Likely former slave who rose to church leadership.   - Early church mixed slave/free, male/female, Jew/Greek, rich/poor—fulfilling Gal. 3:28.   - Masters sometimes sat under teaching of their slaves; the kingdom inverts status.- **Rufus & His Mother (16:13; Mark 15:21)**   - Probably the son of Simon of Cyrene who carried Jesus' cross.   - Simon's forced interruption became his family's salvation story.   - Rufus' mother became like a mother to Paul.- **Big Themes from the Names**   - Real people, real costs, real love, real partnership.   - Church as family: greeting, thanking, remembering, honoring.   - Diversity and unity under Christ, not human categories.- **God Knows Your Name (Luke 19:1–10 & Survey of Scripture)**   - Jesus calls Zacchaeus by name; salvation comes to his house.   - God calls individuals by name across Scripture (Adam, Noah, Moses, David, Lazarus, Saul, etc.).   - The Creator who names the stars also numbers the hairs on our heads.   - He has not abandoned or forgotten us; He is personal and near.---**Practical Applications**1. **See Yourself as a “Name” God Knows**    - Pray personally: “Lord, thank You that You know me and my situation.”2. **Embrace Servant Leadership**    - Look for ways to be a “Phoebe” or a deacon‑hearted servant this week—meet a practical need.3. **Open Your Home and Life**    - Consider how your home/resources can serve the kingdom, not just comfort.4. **Pursue Gospel Friendships**    - Initiate one new conversation at church; your “tentmaking” connection may become lifelong partnership.5. **Reject Status & Division**    - Examine prejudice (race, class, gender, education). Repent and intentionally honor someone different from you.---**Discussion Questions**1. Which person in Romans 16 stood out to you most and why?  2. How does knowing that God preserved these “hidden” names affect how you see unnoticed service in the church?  3. Where might God be inviting you to turn a hardship or “exile” into a mission opportunity?  4. In what concrete ways can your home or job become a platform for ministry, like Priscilla and Aquila?  5. How have you personally experienced God's “He knows my name” care?  6. What divisions or hierarchies do you see creeping into the church today, and how can we resist them?

Sunday Morning, June 21, 2026 Father's DayZacchaeus vs the Rich Young Ruler ... Luke 19:1-10, Matthew 19:16-22A message delivered by Pastor Chip Yoder

Speaker: Katie McLurgRecorded on: 21/06/2026MAIN PASSAGE: Luke 19:1-27(Zacchaeus the Tax Collector; The Parable of the Ten Minas)SERMON TITLE: Salvation Happens Out Loud

We welcome Rev. Chuck Tedrick to our pulpit this morning. He is the Dean of Students and Director of Alumni Relations at Westminster Seminary in California.IntroductionChrist tells a parable about one of the world's worst prayers, immediately followed by one of the world's most beautiful prayers. The warning is that some trusted in themselves, believing they were righteous, and treated others with contempt.Two men from the same covenant community go to the same temple service. Both stand to pray. Both address God. Yet everything else about their prayers reveals two completely different kinds of people. There is one group that looks to God's grace in Christ alone for salvation. Another group who looks to themself. One represents the humble; the other, the prideful. Christ presents two characters to represent these positions. We would expect the Pharisee to be praised by Christ. We would expect the tax collector to be condemned. However, we see that Christ does the opposite. Why does Christ condemn the hero while exalting the expected villain? The Prideful PrayerThe Pharisee enters the temple with impressive religious credentials. In his day, Pharisees were the most pious, conservative, and scrupulous religious leaders. They took God's law seriously. Tragically, they valued the law, but not the law's giver. His heart is far from God and the Lord's grace. Standing by himself, he prays: "God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get." This is impressive and intimidating. Notice what is missing. He thanks God for nothing. He is not thankful for the Lord's grace that has moved him past previous sins. He does not see God as the giver of his daily provision. He does not see that he needs the Lord's grace and mercy to stand strong. He compares himself to others and finds himself superior. He lists sins he has avoided (theft, adultery, injustice) and works he has exceeded (fasting beyond requirement, giving above the tithe).Notice that he never mentions his own sins: coveting, gossip, envy, impatience, or the self-righteousness and contempt pouring from his heart. He has not loved God with all his heart, soul, mind, and strength, nor has he loved his neighbor as himself. The tragedy is not that he hasn't traveled far enough down the road of good works, but that he is on the wrong road entirely. He travels the "law road" when he needs the "faith road." He tries to justify himself through works when Scripture declares that "by works of the law no one will be justified." He trusts in himself rather than in God's promise.The Humble PrayerThe tax collector represents the opposite extreme of Jewish society. Tax collectors were despised as traitors and thieves. They compromised their Jewish purity by collaborating with Rome. In fact, they extorted money from their own people. His posture is different from that of the previous man. He stands "far off," unable to lift his eyes to heaven, beating his breast in grief. His prayer is devastatingly simple: "God, be merciful to me, a sinner." He knows he needs the Lord's mercy and grace. He knows that he cannot stand on his own. He compares himself to God and finds himself wanting. He recognizes he has nothing to offer. He does not have a righteousness that exceeds that of the scribes and the Pharisees. All he asks for is mercy. He does not have a resume that proves his worthiness. No, he is confronted by the reality that he is a desperate sinner on thin ice. The word he uses for "mercy" is propitiation. This is a traditional word that refers to the turning away of God's wrath through sacrifice. On the Day of Atonement, the high priest would confess sins over a scapegoat sent into the wilderness and sprinkle blood on the mercy seat. This tax collector understands what the Pharisee misses: the wages of sin are death, and we need a substitute.Jesus is that substitute. He is the Lamb of God who takes away the sin of the world. On the cross, He became the propitiation for our sins, enduring the wrath we deserved, and dying in our place. Christ gives the assurance that the tax collector goes home justified. He sees that his redemption and righteousness are outside himself, and he looks to the mercy of God found in Christ.Christ's VerdictJesus delivers a shocking verdict: "I tell you, this man went down to his house justified, rather than the other."Jesus does not prescribe penance for this man to complete. No "try harder and check back later." The tax collector goes home forgiven, declared righteous, at peace with God. The Pharisee goes home still an enemy of the Lord.Jesus concludes with a kingdom principle that reverses worldly wisdom: "Everyone who exalts himself will be humbled, but the one who humbles himself will be exalted." This is so contrary to the world's order. In the world's economy, self-promotion leads to success. In God's economy, humility leads to exaltation. Justification is a matter of God's mercy, not human merit.Luke immediately gives us proof in the very next chapter. Zacchaeus, a chief tax collector, climbs a tree to see Jesus because he has heard that this Teacher declares even tax collectors forgiven. When Jesus announces, "Today salvation has come to this house," the crowd grumbles: "He has gone in to be the guest of a man who is a sinner." But Jesus responds: "The Son of Man came to seek and to save the lost."ConclusionThis parable serves as both comfort and warning. For those who come to God saying, "Be merciful to me, a sinner," there is immediate justification, peace with God, and the gift of righteousness through faith in Christ alone. For those trusting in their own goodness, religious activity, or moral superiority, there remains judgment. Paul tells us to discern what is pleasing to the Lord. This is a call to examine your own heart. Do you compare yourself to others so that you are thankful you are not "like that person"? Or are you comparing yourself to God's holy standard and finding yourself desperate for grace?Repent and believe. Come to the cross empty-handed, clinging only to Christ. For everyone who humbles himself will be exalted, and everyone who exalts himself will be humbled. The tax collector went home justified. Find your identity and life in Christ rather than yourself.

What if the real issue isn't what you've taken, but what you're holding back from giving? You'll discover how the eighth commandment goes far beyond avoiding theft—it's an invitation to move from a life of taking to a life of radical generosity. Through the story of Zacchaeus and honest reflection on how we "steal" time, gifts, and trust from God and others, you can expect to be challenged to live with open hands rather than closed fists. You'll learn that transformed hearts lead to generous lives, and there's profound freedom and joy in giving rather than accumulating.Passages in this message:Exodus 20:1-17Ephesians 4:28Subscribe to stay updated with the latest content from The Story!TAKE YOUR NEXT STEP HERE:Thestorygr.com/connectJOIN US IN PERSON:The Story Church475 6 Mile Road NW, Comstock Park, MI 49321You can support the ministry happening at The Story at thestorygr.com/give#thestorychurch #comstockparkmi

Ever wonder if there's more to the story of Zacchaeus than a man climbing a tree? In this compelling episode of Who's Who in the Bible, Fr. Sandeep Menezes, C.Ss.R., peels back the layers of this familiar gospel account to reveal profound, often overlooked truths. Move beyond the traditional narrative of personal repentance and explore a modern, societal perspective on justice, the danger of stereotypes, and the true meaning of salvation as restored human dignity. Is your heart open to the call of the Lord, or are you still hiding in your own 'sycamore tree'? Join Fr. Sandeep as he challenges us to break free from prejudices and embrace a life of authentic grace. Watch the full series now for more deep biblical insights!

Commandment #8 reveals that God is after more than behavior—He desires hearts that trust Him completely. Through the story of Zacchaeus, this message explores faithful stewardship, radical generosity, and the freedom that comes from living with an abundance mindset rooted in God's grace.

What if the most radical thing you could do this week isn't posting on social media or volunteering more hours, but simply opening your wallet? Pastor Rob takes us on a journey through Scripture, revealing that from the very beginning—before any law demanded it—people like Abel, Noah, and Abraham gave generously to God out of pure overflow, not obligation. Their hearts were so overwhelmed by God's goodness that generosity wasn't a duty but a natural response. Rob challenges our modern misconceptions about tithing, showing how Old Testament believers actually gave 23% annually through three different tithes, yet even this pales compared to what Jesus calls us to today. The widow's two coins and Zacchaeus's radical generosity demonstrate that our standard isn't the tithe—it's the cross. When we truly grasp what Christ sacrificed for us, percentage-based giving becomes laughably small. "The standard of giving in the Old Testament was the tithe; our standard is the cross."

Excuses, excuses: The Parable of the Banquet St. Luke 14:16-24 & Deuteronomy 20:1-9 by The Rev'd Dr. Matthew Colvin I am often asked about “application” in sermons. “I enjoy a good sermon,” someone will say, “but I need to have application so I know what to do with it.” Well, you will notice that neither Fr. Bill nor I, his understudy, do very much with “application.” The pulpit is not the place to give you “ten steps to a better marriage” or “key principles of childrearing” or “the blueprints to build a Christian business.” Rather, we are concerned with the Biblical story, and we want to apply you to it, so that you read the Bible as your story. When Paul says, “These things happened as examples for us, upon whom the ends of the ages have come,” he means that to follow Jesus, we need to understand ourselves as being part of the story of the people of God. That is why Hebrews 11 gives us the “hall of faith”; it is why Stephen's sermon in Acts 7 sums up the entire history of Israel; it is why, when Peter is telling Christian wives to respect their husbands, he calls them “daughters of Sarah.” We are consistently told to inscribe ourselves into the story of God's people Israel. There is nothing more practical. Indeed, if we do not get this right, no amount of “application” will work. Our lectionary for this morning pairs Deuteronomy's laws about exemption from military service with Jesus' parable of the banquet and the excuses made by those who were invited. It is, if we think about it, a very odd transposition, rather as though military language had found its way into a wedding or some similar occasion: “WILT thou have this Woman to thy wedded wife, to live together after God's ordinance in the holy estate of Matrimony? Wilt thou love her, comfort her, honour, and keep her in sickness and in health; and, forsaking all others, keep thee only unto her, so long as ye both shall live?” “Yes, sir, corporal, SIR. Hoo-ah!” So what is going on here? To understand the parable, we need to think about the nature of banquets and the nature of the excuses. Let's start with the excuses. Verse 20's excuse, “I have married a wife, and therefore I cannot come” is an allusion to Deuteronomy 24:5. That passage gives the grounds for the exemption of any newly married bridegroom from military service for a year: “that he may bring happiness to his wife whom he has taken.” There is here something of the logic of the law against boiling a kid in its mother's milk: in both cases, one must not mix up life and death, joy and sorrow. In verse 18, we should understand “I have bought a field and must go out and see it” to mean that the transaction needs to be complete. It is the “closing” of a real estate purchase, not an inspection at leisure that could just as easily be postponed for another day. Legally, socially, this is a very good excuse. Verse 19's excuse about needing to test “five yoke of oxen” recalls the calling of Elisha by Elijah in 1 Kings 19:19. There, Elisha is actually in the middle of plowing when Elijah throws his mantle over him: “Tag, you're it!” This is an act of sudden investiture. Elisha responds to it with alacrity: “he left the oxen and ran after Elijah” and said, “Please let me kiss my father and my mother, and then I will follow you.” The excuses are such powerful ones that they actually have statutory warrant in Biblical law. Legally, socially, by all the etiquette of ancient Israel, these excuses are golden, unimpeachable, valid. But in the parable, they are not good excuses in the eyes of the host. Who is he? He is introduced as ἄνθρωπός τις, “a certain man.” Immediately, we recall other parables: “A certain man planted a vineyard, leased it to vinedressers, and went in a far country for a long time.” (Mt 21:33) “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.” (Lk. 13:6) “A certain man had two sons.” (Lk. 15:11) “A certain rich man had a steward, and an accusation was brought to him that this man was wasting his goods.” (Lk. 16:1) There are other instances where “a certain man” is someone else, but this is a pretty good sample of instances where “a certain man” is instantly known to stand for God. The parable, then, shows us God's response to the excuse-makers. Note that the “certain man” operates through servants. God is frequently depicted this way, sending his angels and human prophets to do his bidding and deliver his messages. God's reaction to the refusal of his invitations is anger (ὀργισθείς). This requires some explanation. In Matthew's gospel, the banquet is a wedding feast for a king's son, and the invited guests behave much like the wicked vinedressers: they “lay hold of his servants and treat them violently and kill them.” But Luke's version has a different emphasis. It is less allegorized and is designed rather to highlight the reversal of fortune and the approaching deadline. “Go out quickly into the streets and alleys of the city and bring here the poor and crippled and blind and lame.” — all of them likely to be beggars, likely to smell bad, likely to be shabbily dressed. Precisely the sort of unsightly people one does not want at a banquet, any sort of banquet. They would never have been invited had not the originally invited guests refused. Just as Esau rejected his birthright and Jacob received it; just as the majority of the Jews rejected the Messiah so that the gospel might be preached to the gentiles, so here, as Paul puts it in 1 Corinthians 1:28, “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no flesh might boast in the presence of God.” This is someting God did in history. Unlike every other religion on earth, the Bible makes public claims about events that took place at particular times: “In the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against the fortified cities of Judah and took them.” “In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria.” Or even in our Nicene Creed, where week after week, we make mention of the name of a corrupt Roman official named Pontius Pilate. Contrast the claims of other religions: that Mohammad was out there in the desert and an angel appeared to him and dictated the Quran. That Joseph Smith was guided by an angel named Moroni and found gold plates inscribed with “Reformed Hieroglyphics” which he translated into King James English. That Siddartha Gautama was meditating under a fig tree and became enlightened. The Mary Baker Eddy or L. Ron Hubbard or some other guru has discovered the secrets of the universe. Even in antiquity, the Stoic sage or Epicurus or the philosopher in Plato's Republic is never about history. It is always private revelation or special understanding of timeless truths or the realm of forms or deep insight into nature. By contrast, the assumption of Jesus' parables is that God deals with Israel in time. The invitation to the banquet and the host's angry reaction to the invited guests refusal, and the verdict at the end of the story that “none of those men who were invited shall taste my banquet” — all presuppose that Israel is facing a decisive crisis in its history. The invitation to the banquet is the gospel summons to follow the Messiah — and this is appropriate, since Jesus is so frequently shown feasting during his earthly ministry. He feasts so much that he incurs the charge of being a glutton and a winebibber. Everywhere he goes, he feasts. He feasts in the house of the Pharisee named Simon; in the house of a tax collector named Zacchaeus; at a wedding at Cana; in company with immoral women, and with “tax collectors and sinners.” This was unusual even by Jewish standards, so that some come to Jesus and ask him, “The Pharisees and the disciples of John fast a lot, but your disciples do not fast.” Jesus explains that the disciples of Jesus do not fast because the bridegroom is with them. What is the appropriate response to the invitation? What do etiquette and emotional rightness and social expectation dictate? Jesus' words about John's ministry and the Jews' reaction to it, in Luke 7:32, are couched in similar terms: “We played the flute for you, and you did not dance; We mourned to you, and you did not weep.” The refusal to recognize Jesus as the one Israel has been waiting for is like the refusal of the invitation to the feast. It is a rejection of the good ending of the story, a refusal to take part in the consummation. It is as if all the actors walked off the stage of a Shakespeare play after act 4. There are times when we want to describe a process has failed to produce its intended fulfillment and consummation — say, when I am talking to my Greek students who are struggling with Greek grammar and vocabulary. If they never go on to actually read Greek literature, I say it is like “a courtship without a marriage.” This is not about timeless truths or Buddhist spiritual enlightenment. A marriage is a historical event. That is the language that God uses about his relationship with his people. The coming of Jesus is the climax of Israel's story. And to everyone, the invitation poses the stark alternative: either enter into the banquet, or be excluded. Remember the older brother of the Prodigal Son in Luke 15: Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' But he was angry and refused to go in•. (Luke 15:25–28, ESV) Or we may recall the words of Jesus after he has healed the centurion's servant in Matthew 8:11: I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. (Matthew 8:11–12, ESV) Or there is the parable of the wise and foolish virgins in Matthew 25: And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. 11 “Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!' 12 But he answered and said, ‘Assuredly, I say to you, I do not know you.' (Matthew 25:10–12) Or we may remember what C.S. Lewis calls the “unforgettable words” in John's gospel's account of the Last Supper, once Jesus has handed the sop to Judas and told him, “What you are going to do, do quickly”: So, after receiving the morsel of bread, he immediately went out. And it was night.  (John 13:30, ESV) It was night. Judas is literally in the outer darkness. To be excluded from the banquet, to be shut out in the darkness, away from the light and joy of the wedding or the feast or the Passover meal, is all the more tragic in light of the fact that those who are excluded are the very ones who had been invited. Jesus “came to his own, and his own did not receive him.” The result is a crucial difference between Judaism and Christianity over the place of Jesus in the story of the people of God. Can you be a Jew and believe in Jesus? It is a silly question. All the original disciples were Jews. As Peter says, “The promise is to you and to your children” and “You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.' (Acts 3:25, ESV) But can you follow Rabbinic Judaism and believe that Jesus is the Messiah? That is a different question. The Church places Jesus at the hinge of history, dating our years with the words “Anno Domini” from his first coming and looking forward to his second coming, when he will judge the quick and the dead. Judaism, by contrast, denies that Jesus is the Messiah, and insists that all the passages of Scripture that point to him — the sacrifice of Isaac by Abraham, Joseph and his brothers, the suffering servant in Isaiah, “behold a virgin shall conceive and bear a son, and shall call his name Immanuel”, Zechariah's “behold your king comes to you, meek and having compassion, lowly and riding on a donkey,” David's beloved son Absalom suspended from a tree and pierced by a spear, and all the rest — are really not about him. Christians say, with Paul, “Christ our Passover is sacrificed for us; therefore, let us keep the feast.” In saying this, we are saying that Christ is the climax of the story. It is the natural function of feasting to mark consummations. Weddings, coronations, graduation, retirements, anniversaries, birthdays — all are marked by parties, cakes, feasting, toasts, ceremony. And that is the difference between Christianity and Judaism: Has the story of Israel reached its climax? Has the bridegroom come? Does history now stand revealed as His story? Or are we, with the Rabbis, in the position of insisting that the messiah has not come, and that the Passover does not point to him. God had promised Moses that “I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.”  (Deuteronomy 18:18–19, NKJV) And the rabbis say, “Jesus is certainly not the prophet like Moses, but unfortunately he is so much like Moses that we had better delete Moses from the Passover liturgy, lest Christians start using the haggadah to persuade Jews to follow Jesus.” And that is what they have done. David Daube says, “…[T]he figure of Moses, dominating the Biblical narrative of the exodus from Egypt and, naturally, at one time prominent, too, in the celebration of the deliverance on Passover eve, is radically eliminated: in the Passover eve liturgy as it stands, his name is not mentioned once in any of the prayers and recitals woven around the Biblical record, and, more than that, no Biblical passage mentioning it is quoted. It is a fantastic tour de force. Think  what it means. It is as if one were to spend annually a night commemorating Britain's rescue in the Second World War, rehearsing the main course of events as well as telling elaborate stories about them — without once mentioning Churchill. A fantastic tour de force: but there must be no human Mediator. We are left with a religion full of pointers that were designed to lead us to Jesus as the climax of the covenant, but the rabbis insist that they do not; a religion of tabernacle and temple that are all about God dwelling with His people, but now that Jesus has come, and ascended and sent the Holy Spirit, complete with the sound of “a mighty rushing wind that filled the whole house where they sat” just like God moving into the temple of Solomon and the tabernacle of Moses — now, no, the rabbis say, it is not about Jesus. But then, Judaism no longer has a temple, and the entire system that God gave in the Torah does not work without the Temple. The emperor Constantine's grandson, Julian the Apostate, hated Christianity and decided he wanted to prove it false, and the way he decided to do it was by rebuilding the temple in Jerusalem that had been destroyed by the Romans in 70 AD, in fulfillment of Jesus' prophecies on the Mount of Olives. Julian died before he could do it. Again, Judaism is a religion whose Scriptures promised the forgiveness of sins, so that God's people could live with him, and that demonstrated, as though by a gigantic show and tell of continual slaughter of animals for centuries, of daily splashing of blood against the altar, of red heifers sacrificed every year on the day of atonement, that the forgiveness of sins would happen through blood. But now, the rabbis tell us, the death of Christ was not the fulfillment of the sacrificial system — and oh, by the way, you can't offer sacrifice anymore, anyway. There are still people named “Cohen” or “Cohn” — my mother in law's family, for instance — but they are more likely to be making movies than sacrificing animals. They continue to set out a cup for Elijah, that forerunner of the Messiah promised in Malachi. And Jesus says, “But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. (Matthew 17:12, NKJV) The church father, Athanasius of Alexandria puts it this way in his On the Incarnation: So the Jews are telling fables, and putting off the time which is actually now… They are suffering like one, maimed in mind, who might see the earth illumined by the sun, but denies the sun which illumines it. For what more has he who is expected by them to do when he comes? Call the Gentiles? But they have already been called. To make prophet and king and vision to cease? This has already happened. To refute the godlessness of idols? It has already been refuted and condemned. To destroy death? It is already destroyed. What then must christ do, which has not been done? Or what is left unfulfilled, that the Jews now rejoice and disbelieve? For if, as we see, they have neither king, nor prophet, nor Jerusalem, nor sacrifice, nor vision, but the whole world is filled with the knowledge of God, and those from the Gentiles are abandoning godlessness, and henceforth taking refuge in the God of Abraham through the Word, our Lord Jesus Christ, it should be clear even to those who are exceedingly obstinate that Christ has come, and that he illumines absolutely all with his light and teaches the true and divine teaching concerning his Father. We are about to partake of Holy Communion, which is rightly understood as a continuation of Jesus' meals with his disciples, and an anticipation of the great wedding feast of the Lamb at which “many will come from east and west and recline with Abraham, Isaac, and Jacob.” The Holy Communion is thus truly the consummation of the story of people of God. By partaking in it, we share in Christ our Passover. We have been crucified with Him, so that we may also share in his resurrection. We locate ourselves in the story of Israel, which is the story of the Messiah. And we recite the shape of the story and inscribe ourselves in it when we say, “Christ has died. Christ is risen. Christ will come again.”

The Life Of Christ #139 Jesus and Zacchaeus. by John Martin

The first time I ever heard the word tithing, I watched a guest preacher publicly shame two guys at the altar of a small Florida church for not doing it consistently. They walked back to their seats with their heads down. I never forgot it. Linda has a different shame story — quiet, private, ten years long, all over a single tithe she felt led to give to friends going on a mission trip instead of her local church. Two completely different shame stories, same root system. Both deadly to generosity. In this episode, we finally do the conversation we've sidestepped for almost two decades. We get into the difference between condemnation and conviction, why we treat tithing the same way we treat Sabbath, and the moment we corrected our giving and got a raise the very next day that exactly covered the gap. This is not a shame episode. It's not a license episode either. It's where we've actually landed. And If you enjoyed this, we'd love to send you a free copy of our book — you just cover shipping. It has over 1,000 5-star reviews on Amazon. Grab it at seedtime.com/free.   WHAT WE COVER IN THIS EPISODE Here's a little of what we cover in this episode: The altar-shaming Bob watched as a brand-new Christian (and what it did to his view of giving) The 10-year guilt cycle Linda carried over a single tithe she gave to the "wrong" place Why condemnation comes from the enemy and conviction comes from God (and how to tell which is which) The Sabbath analogy that finally helped us land somewhere honest Why both shame and license are wrong (and what 2 Corinthians 9:7 actually says) Where to start if 10% feels impossible right now   BIBLE VERSES MENTIONED Matthew 7 (referenced — "if your eye causes you to sin") Genesis 14 (Abraham and Melchizedek, referenced) Genesis 22 (Abraham, "God will provide" / Jehovah Jireh) 2 Corinthians 8-9 (referenced as a giving framework) 2 Corinthians 9:7 Galatians 3:13 (referenced — "redeemed from the curse of the law") John 8 (the woman caught in adultery, referenced) Luke 19 (Zacchaeus, referenced) Hebrews (Jesus as high priest in the order of Melchizedek, referenced)   RESOURCES MENTIONED True Financial Freedom (church curriculum) → seedtime.com/true   DISCLAIMER Obligatory legal disclaimer: I'm a financial educator, not your financial advisor, investment advisor, tax pro, or lawyer. This channel is for general education, not personalized advice, and nothing here should be taken as a recommendation to buy, sell, or use any specific investment, account, or financial product. I'm just sharing what I'm doing, what I'm learning, and what I find interesting. Markets can be humbling. Investing involves risk, including the risk of losing money, and my results are personal, may not be typical, and are not guaranteed. Do your own research, use wisdom, and talk with a qualified professional before making financial decisions. Some links are to our resources and some are affiliate links, which means we may earn a commission at no extra cost to you. That helps keep the lights on around here, so thanks for the support.

We're covering a lot of ground today! With Aaron out of town the next two weeks, we're previewing not only this Sunday, but June 21 and 28. We also cover Pride celebrations in Batavia and Dundee, reflecting on the nature of welcome and the challenge of unity and diversity in the Fox Valley. In Batavia, we're got three new stories: "A Church for All," "I'll Love You Forever," and "Alexander and the Terrible, Horrible, No Good, Very Bad Day," which will shape our next three weeks. In Dundee, we've got at least two stories to focus on: that of Zacchaeus and the other of the "rich young ruler." What happens when we say yes to Jesus and our life changes? What happens when we say no and it doesn't? Thanks for your patience while we're away for two weeks. See you soon!

What happens when salvation comes to your house—but Monday morning still arrives? In this Chicago Fellowship podcast, Pastor Steve Carter explores the story of Zacchaeus, the parable of the minas, and Jesus' invitation to move from willful blindness to wholehearted allegiance, discovering how the Gospel reshapes not just what we believe, but how we live, lead, and steward influence. Whether you're leading a company, a team, a family, or simply your own life, this conversation will challenge you to ask one powerful question: What will change on Monday?

Every June, Christians seem to fall into one of two camps.Some charge into the culture war with anger and condemnation.Others stay silent and avoid the conversation altogether.But what did Jesus actually do?In this video, we examine Scripture—not social media—and look directly at how Jesus engaged people who were living in sin. From the woman at the well, to the woman caught in adultery, to Zacchaeus, a clear pattern emerges:Jesus moved toward people.Jesus treated them with dignity.Jesus spoke truth.Jesus offered hope.We'll examine Romans 1, 1 Corinthians 6, Genesis, Luke 15, John 4, John 8, Luke 19, and other key passages to answer one question:What should a Christ-centered response to Pride Month actually look like?Whether you're a Christian, skeptical of Christianity, or someone who has been hurt by the church, this conversation is for you.Subscribe for more biblical truth, apologetics, culture, and faith discussions.#PrideMonth #Jesus #Christianity #LGBTQ #BibleStudy #TruthBehindTheMikeChapter List:00:00 What Does Jesus Say About Pride Month?01:36 The Two Mistakes Christians Make05:52 What the Bible Says About Homosexuality06:21 Romans 1 Explained08:33 1 Corinthians 6 Explained09:55 God's Design for Marriage10:45 How Jesus Treated People in Sexual Sin11:10 The Woman at the Well13:01 The Woman Caught in Adultery15:01 Zacchaeus and Radical Grace16:21 A Biblical Response to Pride Month17:34 Why Many People Don't Trust the Church18:40 The Mission of the Church19:04 If You've Been Hurt by Christians20:14 Jesus Chose Neither Side20:48 Truth Behind the MikeSend us Fan MailSupport the showWatch these podcasts on YouTube!Follow Us!YouTube: @behindthemikepodcastInstagram: @behindthemikepodcastTikTok:  @behind_the_mike_podcastFacebook:  @behindthemikepodcast

A brief look at the story of Zacchaeus

As Vancouver prepares to host the FIFA World Cup, guest speaker John Romano launches our new teaching series, The Beautiful Game, by exploring a competition far greater than any sporting event.While billions of people around the world focus on a trophy made of gold, Scripture reveals that a much deeper battle is taking place—the battle for the human heart. Through the stories of the Rich Young Ruler and Zacchaeus, we discover how success, status, wealth, reputation, and achievement can become trophies we spend our lives chasing, yet never find lasting fulfillment in.What happens when the things we value most compete with our relationship with Jesus? And how do we recognize when we've placed other trophies on the throne of our hearts?This message challenges us to examine what we are pursuing and reminds us that true hope, purpose, and salvation are found not in what we achieve, but in the One who has already won the victory for us.Join us as we discover why Jesus is the only trophy that can truly satisfy the soul.Visit Us at oacvancouver.ca We believe that Jesus is needed and relevant for people in Vancouver today. The message of God's love and promise of wholeness was destined to be experienced within a faith community that worships, studies scripture and prays together. Let us warmly welcome you to journey with us toward greater connection, purpose and peace.Follow Us Instagram: instagram.com/oacvancouver Facebook: facebook.com/oacvancouver Spotify: https://open.spotify.com/show/0cjUJ9XmAMJc1piS1IwOQH?si=dc0f2377d0454e31

Zacchaeus was not popular. A lot of people thought he was a liar and a cheater. Who knows why people thought that, except for the fact that he WAS a liar and a cheater. But then one day Jesus invited himself over for dinner. Find out what happened next!

In this message Pastor J.R. celebrates opening Sunday, describing it as the beginning of a new season where God will transform lives, break addictions, and welcome people who feel far from Him. Using the story of Zacchaeus in Luke 19, he explains how someone can be surrounded by people yet still feel alone and separated from God. He highlights Zacchaeus' determination to see Jesus, teaching that desperation for God is often more important than preserving one's dignity or reputation. Pastor J.R. emphasizes that Jesus extended grace to Zacchaeus before he changed, showing that repentance follows grace rather than earning it. He concludes by reminding the church that its mission is to help the lost, broken, and searching find their way home to God through the same grace that Jesus offers to everyone today.

True Faith Part 4Jesus said, "Blessed are those who hunger and thirst for righteousness," and "Blessed are the merciful." We often want justice when someone else is guilty, but mercy when we are the ones in need. In the story of Zacchaeus, Jesus shows us that true faith values both. Justice says the wrong really matters. Mercy says the wrongdoer is not disposable. And in Jesus, both come together.

The story of Zacchaeus reveals that wholeness begins when we trust Jesus' authority, leave what binds us, and respond to His call. Seven coordinating blogs begin here: https://lightofchristjourney.com/?p=22300 A video of the story can be viewed here: https://youtu.be/HPHk2gV8o8A

Gospel of Luke chapter 19 highlights Jesus' mission to seek and save the lost. The chapter begins with Zacchaeus, a tax collector whose life is transformed after an encounter with Christ. Jesus then shares the Parable of the Minas, teaching that His followers must faithfully steward what God has entrusted to them while awaiting His return. As Jesus enters Jerusalem, He is welcomed as King, fulfilling prophecy, yet He weeps over the city because it does not recognize the time of God's visitation. The chapter concludes with Jesus cleansing the temple, restoring it as a house of prayer. Luke 19 reminds us that Jesus seeks sinners, expects faithfulness from His servants, and deserves to be honored as King. Key Verse: “For the Son of Man has come to seek and to save that which was lost.” — Luke 19:10 Hashtags: #Luke19 #Zacchaeus #SeekAndSaveTheLost #FaithfulStewardship #JesusIsKing #HouseOfPrayer #TransformedByJesus #KingdomLiving #FollowChrist #BibleStudyBecome a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.“Thank you for listening to SendMe Radio — where we share the Gospel, inspire faith, and keep you connected with powerful stories and updates from around the world. Don't forget to like, share, and subscribe so you never miss a message.And remember — you can listen to SendMe Radio streaming 24/7 at www.sendmeradio.net or simply say: ‘Hey Alexa, play SendMe Radio.'

My Dad worked to make the money for our family, so my Dad decided where we went on vacation—fishing. Now some people would consider that a dream vacation, but the high-energy, ten-year-old me? No, I didn't think so. After just a little while, I was complaining. I was bored, but of course we kept fishing. Did I mention that my Dad made the money? Well, actually, we did have a good catch there and they were good eating. Catching them was fun. Eating them was fun. In between, there was this one step that was less fun - cleaning them. But for that fish to realize its culinary destiny, it had to be cleaned. I'm Ron Hutchcraft and I want to have A Word With You today about “Fishing for Fish, Fishing for People.” If you're a fisherman, you're probably Jesus' kind of person. Four of the 12 disciples He called were fishermen by trade. When He summoned them to His service, He said, “Come, follow Me, and I will make you fishers of men” (Mark 1:17). He told Simon Peter, “From now on you will catch men” (Luke 5:10). So the business of bringing people into a relationship with Jesus Christ apparently has some things in common with fishing. For example, you don't try to attract the fish with what you're interested in, but what they're interested in. Right? Look, I like pizza. I don't like worms. But if I put pizza on my hook, I'm going home with an empty bucket buddy. I've got to offer what will be interesting to the fish I'm trying to attract. And so, that's how it is with reaching people for Jesus Christ. If all we offer is religious bait, come to our religious meeting to hear a religious speaker talk on a religious subject in a religious place, we probably won't attract many of the lost people who need Christ so desperately. But if we're talking about needs they care about in a place where they feel comfortable, in words they can understand, we have a far better chance of getting them within hearing distance of the gospel. But there's another very important fishing principle we need to keep in mind as we present Jesus to the people around us. It's a principle it seems many believers have never thought about. You ready? You don't clean fish until you catch them! See, too many times, lost people are judged by us rather than loved by us, because we're attacking the things they do. And they do those because they're lost, and instead we should be leading them to the One who will take them from lost to found! You catch them, then you clean them! Actually, God catches them and cleans them, through you. You can see Jesus working that way in Luke 19, beginning with verse 5, our word for today from the Word of God. The whole town is shocked, scandalized, when Jesus says to Zacchaeus, of all people—the town crook, “I must stay at your house today.” As stunned as anyone, the Bible says Zacchaeus “welcomed him gladly. The people started muttering, ‘He has gone to be the guest of a ‘sinner.'” But after meeting Jesus and experiencing His unconditional love, Zacchaeus can't stand his sin anymore. He announces he's going to make right the dishonest wrongs he has done, “If I have cheated anybody out of anything, I will pay back four times the amount.” Jesus announced, “Today salvation has come to this house.” Zacchaeus got clean, but he got caught first! The problem with the lost people you know is not their profanity, not their dishonesty, or not their immorality. They're lost and they're living like it! Their real problem is they need a Savior! Yes, they must repent, but that's part of being rescued by Jesus from their sin! Don't make their lifestyle the issue. Make Jesus the issue, and say with the great spiritual fisherman, Paul, “When I came to you…I resolved to know nothing…except Jesus Christ and Him crucified” (1 Corinthians 2:1-2). If you want to help people be in heaven with you, stick to Jesus. And stick to His cross!

Whenever Jesus shows up, things don't stay quiet. Crowds gather, hearts are stirred, systems are challenged, and lives are changed. In this episode, we explore what happens when Jesus enters a room, a city, or a life—and why His presence always creates a reaction. From the packed house in Capernaum to Zacchaeus climbing a tree, from the triumphal entry to the cleansing of the temple, one truth is clear: Jesus disrupts the ordinary to bring the extraordinary. The question is—how will you respond when He stirs your world?

Listen to this week's sermon, Parables In Practice preached by Pastor Kenneth Dyches from Luke 19:11-27

Life Transformations with Michael Hart Aired: June 01, 2026 on CHRI Radio 99.1FM in Ottawa, Canada. For questions or to schedule an appointment with Elim Counselling Services, call 1-877-544-ELIM(3546) or email mhart@elimcounsellingministry.com. Visit elimcounsellingministry.com for more information. For more CHRI shows, visit chri.ca

May 31, 2026 - Kyle Rye - Zacchaeus by Buford Church of Christ

In Part 3 of our "I Fought the Law" series, we explore one of the most important themes in the Christian life: repentance. Many people confuse repentance with feeling guilty, being sorry, or facing consequences, but true biblical repentance is much deeper. It is a change of heart that leads to a change of direction—turning away from sin and turning toward God.Through the stories of Cain, King David, Zacchaeus, and the Old Testament scapegoat, we see the difference between worldly sorrow and genuine repentance. Cain regretted the consequences of his actions but never turned back to God. David, after his sin with Bathsheba, humbled himself before the Lord and sought restoration. Zacchaeus demonstrated that true repentance produces visible fruit in a transformed life.We also examine the difference between sonship and fellowship. As believers, our failures do not remove us from God's family, but sin can affect our closeness and intimacy with Him. Through confession and repentance, fellowship is restored, and we experience once again the joy of walking with our Heavenly Father.Most importantly, we discover that Jesus is the fulfillment of everything the Law pointed toward. He became the ultimate sacrifice, carrying away our sin so that we can be forgiven, restored, and brought back into relationship with God.Key Scriptures: Leviticus 16:20-22, Matthew 3:1-3, Genesis 4:6-14, Psalm 51, Luke 19:1-10, 1 John 1:9Main Idea: Repentance is more than saying "I'm sorry." It is turning away from sin and turning toward God, finding forgiveness, restoration, and renewed fellowship through Jesus Christ.Welcome to Living Hope Church! These podcasts are our weekly Sunday sermons. We hope you enjoy them.

Pastor Tommy Boring delivers a passionate and heartfelt message titled “The Big Event of Salvation”, reminding believers never to lose the wonder of what God has done for their souls. Drawing from Acts 3:1-9, the account of the lame man healed at the gate called Beautiful becomes a powerful picture of salvation and the life-changing work of Jesus Christ. The lame man expected only a few coins to help him through another day, but God had something far greater in store. Through the name of Jesus Christ, he was instantly healed, lifted from his helpless condition, and filled with praise. Pastor Boring uses this miracle to illustrate the greatest miracle of all: the salvation of a lost sinner. Throughout the message, listeners are challenged to remember the day God changed their lives. The biggest event in life is not a career achievement, a wedding, or any earthly accomplishment. The greatest event is when the Holy Spirit awakens a sinner to their need of Christ and brings them from death unto life. Pastor Boring reflects on his own testimony and reminds the church that salvation is not a small thing. It is a miracle that only God can perform. Religion cannot do it. Good works cannot do it. Human effort cannot do it. Only Jesus Christ can rescue a soul from sin, forgive the guilty, and write a name in heaven. The sermon revisits some of the greatest moments in Scripture, from Zacchaeus meeting Jesus in the sycamore tree, to the birth of Christ in Bethlehem, to the cross of Calvary, and finally to the empty tomb. Each event points to the same truth: God did something so great that it should never cease to amaze us. When Jesus was born, heaven announced it. When Jesus died, the earth trembled. When Jesus rose again, death was defeated. Because He lives, sinners can be saved and believers have the promise of eternal life. Pastor Boring warns that many Christians have allowed the wonder of salvation to fade. If the cross no longer amazes us, if the resurrection no longer stirs our hearts, or if the day we were saved no longer fills us with gratitude, then we need to return to our first love and remember just how big God's gift truly is. The message closes with a call to remember, rejoice, and never get over the day Jesus changed everything. The greatest thing that ever happened was not what we did for God, but what God did for us through His Son. If you’ve never experienced that life-changing moment, Christ still saves. Trust Him today and discover the greatest event that could ever happen in your life.

Have you ever considered that each encounter with Jesus in the Gospels is an invitation for you personally?Joe Billmeier guides readers through ten powerful Gospel scenes where ordinary people meet Jesus—and are never the same again. From Bartimaeus the blind beggar who dared to cry out, to Zacchaeus who climbed a sycamore tree, to Simon of Cyrene unexpectedly pressed into carrying the Cross, each story reveals the lasting transformation that comes from meeting Christ face-to-face.

In The Tenth Hour: Ten Transforming Encounters with Jesus in the Gospels, Joe Billmeier guides readers through ten powerful Gospel scenes where ordinary people meet Jesus—and are never the same again. From Bartimaeus the blind beggar who dared to cry out, to Zacchaeus who climbed a sycamore tree, to Simon of Cyrene unexpectedly pressed into carrying the Cross, each story reveals the lasting transformation that comes from meeting Christ face-to-face.

Send us a message!We read Luke 19 and watch Jesus move from joyful welcome to piercing grief to righteous anger, all while revealing what God's kingdom is really like. We also slow down on the parable of the ten minas and ask what faithfulness looks like while we wait for the King's return. • Zacchaeus climbing a tree and finding mercy that changes his life • Salvation shown through repentance, generosity, and restitution • The parable of the ten minas as a call to stewardship and courage • Why similar Jesus stories can show up differently across the Gospels • The triumphal entry and Jesus' claim that praise cannot be silenced • Jesus weeping over Jerusalem and warning about missed peace • Cleansing the temple and confronting worship turned into profit • Setting our sights on eternity while taking action today  At outloudbible.com, you can find free resources to help you study the Bible. And while you're there, send us a message to say hi, or start a conversation about having us at your church or event. If Outloud Bible has been a valuable part of your understanding of the Bible, please consider supporting the ministry by visiting outloudbible.com.Support the showCheck out outloudbible.com for helpful study resources, and to discover how to bring the public reading of God's word to your church, conference, retreat, or other event.

We Are All Zacchaeus (Anna Ventura) by Pastor Harold Guerra

Clip of the Week-"Zacchaeus and Repentance" Brother Willie Hagan Zacchaeus may have been a “wee little man ..”, as the children's song intones, but his story is profound. On the second Saturday morning of Camp Meeting 1983, Bro. Willie speaks directly from scripture to show the need of repentance and the change brought about by conversion. With focus on a personal experience of conforming to His Word, Bro. Willie's key scriptures were Luke 19:1-10 and Acts 26. Brother David Cosby

In this episode of Fed by the Fruit, host KB dives deep into one of the most misunderstood concepts in the Christian faith, repentance. Drawing on biblical truth from the Old and New Testaments, KB unpacks what repentance truly means (hint: it's more than just feeling bad about your sins), exploring how a genuine change of mind leads to a radical change of action. From Peter's sermon at Pentecost to the transformative story of Zacchaeus, KB walks listeners through the four key elements of true biblical repentance and its inseparable connection to salvation, faith, and God's grace which is challenging each of us to examine where unrepentant sin may still have a hold in our own lives.Reach out to KB on Instagram and share your thoughts.

Key Outcomes Scott Sullivan and John Spencer (Discipleship Team Leader at Sherwood Baptist  Church in Albany, GA) introduced FORMED, A Discipleship Culture Blueprint, a new resource developed over 2.5 years to help Georgia Baptist churches create disciple-making cultures rather than programs. This resource addresses the core question: How do we reach new people, connect them to the church, move them to spiritual maturity,  and launch them to multiply. Resource Overview FORMED Structure: • Four core elements: Real Relationships, Transformational Teaching, Disciple Making Environments, and Intentional Multiplication • Built from dozens of pastor roundtables identifying common church struggles. • Developed by Scott Sullivan, Ray Sullivan (now Pastor at First Waycross), and PJ  Dunn (overseeing Revitalization at the Georgia Baptist Mission Board) • Will be taught through six regional cohorts led by trained leaders, including John. Key Definitions: • Culture: The shared expression of beliefs, values, and rhythms that define an  organization's identity; "how it feels" rather than just mission or vision• Disciple (Georgia Baptist definition): A committed, passionate follower of Jesus  Christ, based on 2 Timothy 2:1-7's four generations of disciples and three-word pictures (soldier, athlete, farmer) Critical Leadership Questions Three essential questions every pastor should answer: • Do we have a culture of discipleship, and is it working? • Do you have a definition of a biblical disciple for your people? • Does the culture and success of the ministry depend solely on you as the leader? Core Principle: "I hope so is not a strategy" - churches cannot keep running the same play if it's not helping them win. Real Relationships Framework Foundation: Jesus invited disciples into a relationship ("follow me"), not a program - discipleship happens best within relational contexts. The Rebar Principle:• Like rebar tied together before concrete is poured creates tensile strength,  intentionally tied relationships provide reinforcement when storms come • Without tied relationships, ministry cracks under pressure • You cannot pour ministry on top of relationships you never tied together 2:00 AM Friendships: • Deep, loyal, hesed-type Old Testament connections that never walk away • Many mature believers lack these foundational relationships Sherwood Church Model Disciple Definition at Sherwood: Know Christ, Love God, Unite with Believers, Serve the World, and Entrust the Gospel - visible everywhere (classrooms, atrium, new member materials) to maintain cultural focus. Sherwood on Mission Class: • Equips members to live gospel-centered lives daily, not just share gospel facts • Most valuable component: hearing stories of others interacting with people in their  zones (work, home, neighborhood) • Available to share with other churches upon request Practical Implementation: • Michael Catt established Wednesday morning Cracker Barrel group with 5-6 men  who could speak candidly into his leadership • Prayer walking neighborhoods with an online sign-up chart tracking coverage across  Albany • Daily Bible reading groups (using MacArthur Daily Bible) meeting at 6:00 AM Overcoming Barriers to Connection Common Church Barriers: • Poor or insufficient signage around campus • Greeters who overwhelm rather than read people appropriately • "Holy huddles" that look inward rather than outward • Inadequate nursery facilities that parents don't trust • Inefficient processes (coffee stations, check-in) that create frustration. Key Insight: Confused people don't move; they wander - clear signage and processes are essential. Cultural Shift Required: • People want to be noticed, not just noted (Luke 19 - Jesus didn't just see  Zacchaeus, he went to his house) • New member classes must set expectations: "Your job as a disciple-maker is to  welcome people to your life, not just your seat." • Tell stories constantly - in baptisms, classrooms, social media, pulpit - to inspire and  give ideas Intentionality Over RandomnessMinistry Trap Warning: The managerial trap of settling to manage people rather than shepherd and disciple them - easier to manage groups than invest intimately in messy lives. Personal Disciplines for Leaders: • Start with personal abiding - "I can't lead what I don't do." • Distinguish between being in the Bible for your people (sermon prep) versus being in  the Bible for yourself • Pray specifically: "Lord, who do I invite in?" • Most successful ministry comes from one-on-one, one-on-two investments over time. Example: John invested ten years in a man who came hungover most mornings; now that man is leading a college ministry. Multiplication Mindset: • Invite younger leaders into discipleship groups to pass the torch • Equip them to replicate: "Now you go find some guys." • Story: A man moving to North Carolina took extra MacArthur Daily Bibles to start  groups there Practical Opportunities Beyond Sunday Services: • Partner with existing community services (food banks, deliveries) • Prayer walks in neighborhoods • Student car washes • Leverage natural contexts (pickleball example: introvert wife built new friendships,  led couple to church, provided support during medical crisis) Church Facility Design: North Metro Church built a massive foyer/mall effect holding 500 people, transforming culture by giving space for pre-service connection rather than herding people like cattle. Action Items • Georgia Baptist Mission Board Discipleship Team: Launch FORMED resource by the end of April, release four podcast episodes every two weeks for cohesive learning • Regional leaders (including John): Prepare to lead cohorts using  an overview/introduction approach (Matthew Gibb's piece to be distributed) • Churches interested in Sherwood's On Mission materials: Contact John Spencer at johns@sherwoodbaptist.net for manual/digital copies Closing Principle "A church that is easy to attend but hard to connect in will always struggle to multiply.  Bet the farm on relationships - Jesus did."

Rainey's message centered on the biblical call to forgiveness, respect, and seeing people the way Jesus sees them. Using 1 Samuel 16:7 as her foundation — “People look at the outward appearance, but the Lord looks at the heart” — she challenged listeners to rethink how they view difficult people, enemies, and those who have caused pain. She began with a story about her son being stung by a jellyfish at the beach. Even after being hurt, he was willing to go back into the ocean once the warning flag was removed. Rainey used this image to illustrate an important spiritual truth: believers are called to remain humble enough to “look again” at people and situations, even after experiencing hurt. She connected this to the word “respect,” explaining its roots mean “to look again.” Respect, therefore, is not merely politeness, but the willingness to believe someone's story or future may be more than we first assumed. Throughout the message, Rainey emphasized that Jesus modeled this perfectly. While others saw Zacchaeus as a corrupt traitor or the woman at the well as immoral and shameful, Jesus saw dignity, value, and possibility. His compassion and willingness to engage people respectfully became transformational. Rainey pointed out that for the woman at the well, “the respect was the miracle.” Jesus did not simply tolerate people — He restored them through compassion. The core of the message focused on forgiveness. Rainey argued that modern Christianity often reduces faith to “going to heaven,” while the New Testament emphasizes becoming transformed into people who love enemies, forgive deeply, and reflect the character of Christ. She explained that forgiveness is not optional for Christians because forgiveness is part of the culture of God's kingdom. She carefully addressed several “falsehoods” about forgiveness. First, she challenged the idea that unforgiveness is simply “protecting your peace.” While boundaries are sometimes necessary, bitterness disguised as self-care is still bitterness. Jesus Himself did not “protect His peace” when He entered human suffering, served difficult people, and continued loving others despite pain. Second, Rainey clarified that forgiveness does not mean remaining in abusive situations. Jesus taught confrontation, accountability, and involving community when someone is harmful. Forgiveness does not excuse evil or deny wounds, but it does refuse hatred and keeps the heart open to the possibility of healing and reconciliation. Another major point was that Christians forgive because they themselves have been forgiven. Using Jesus' parable of the unforgiving servant, she explained that believers cannot receive God's mercy while refusing to extend mercy to others. Forgiveness is evidence of belonging to God's kingdom and becoming like Christ. Rainey also stressed that forgiveness is often an act of obedience before it becomes a feeling. Like Ananias reluctantly welcoming Saul, believers sometimes must “do as they are told” even when emotions lag behind. Christian maturity means choosing love and mercy even when it feels unnatural. She concluded by reminding listeners that forgiveness does not minimize suffering. God fully sees injustice and pain. Yet unforgiveness ultimately poisons the heart and prevents spiritual transformation. Followers of Jesus are called to participate in the life of heaven now by becoming people marked by mercy, humility, and hope. Rainey challenged the church to become a place where respect and forgiveness are normal, and where even small acts of compassion might become miracles in someone's life. Discussion Questions Who in your life do you struggle to “look at again” with dignity or hope? What is the difference between healthy boundaries and unforgiveness? Why do you think forgiveness is so difficult, even for Christians? How does remembering God's forgiveness toward you affect your ability to forgive others? Are there relationships in your life where God may be calling you to take a step toward reconciliation? What does it practically look like to “love your enemies” in everyday life? Rainey said, “Respect was the miracle.” When has someone's compassion or respect changed your life?

Join Zoe, Solomon, and Michelle for an incredibly powerful exploration of the story of Zacchaeus in Luke 19, unpacking what it means to pursue Jesus despite obstacles, how grace calls us by name before we ever make the first move, and why true salvation manifests itself in radical generosity and restored relationships. This episode dives deep into the encounter between Jesus and Zacchaeus, a despised chief tax collector who climbed a tree to see Jesus passing through Jericho, and discovers what it looks like to move from greed and isolation to humility and wholeness, from being hated by the crowd to being publicly restored by the Messiah, and from climbing up high to being called down low in the presence of the King. 00:00 Introduction and Episode Setup 01:20 Reading Luke 19:1-10: Jesus and Zacchaeus 02:57 Setting the Scene: Jericho and the Wealthy Tax Collector 04:49 Zacchaeus Climbs a Tree: Humility and Desperation to See Jesus 10:11 Jesus Calls Zacchaeus By Name: Divine Grace and Intimacy 13:40 Come Down Immediately: The Urgency of Responding to Jesus 19:24 The Crowd's Judgment vs Zacchaeus' Joy 20:38 Radical Repentance: Zacchaeus' 180-Degree Turn 32:19 Salvation and Restoration: Jesus' Public Vindication 34:30 The Son of Man Came to Seek and Save the Lost FOLLOW US ON INSTAGRAM: https://www.instagram.com/thewayuk/ FOLLOW US ON TIK TOK: https://www.tiktok.com/@thewayuk/ Want to know more? Find a church that has things happening for young people. Visit https://achurchnearyou.com/youth/ [In partnership with CofE Digital Projects]

The temptation to live for wealth and build identity around gaining influence through possessions is real. Zacchaeus was notoriously rich, but his soul was still searching for something more. In this message, Pastor Philip Miller shows how Zacchaeus was lost, found and free. What if our significance isn't in what belongs to us, but in the One to whom we belong? This month's special offer is available for a donation of any amount. Get yours at https://moodyoffer.com or call us at 1-800-215-5001.  Moody Church Media [https://www.moodymedia.org/], home of "Moody Church Hour" and "Living Hope," exists to bring glory to God through the transformation of lives.  Dr. Philip Miller is the 17th Senior Pastor of The Moody Church. He is the featured speaker on "Living Hope" and "Moody Church Hour," with programs broadcasting on 700 outlets in the U.S. He and his wife Krista live in Chicago with their four children. Pastor Philip is passionate about proclaiming God's Word, cultivating healthy ministry, and investing in future leaders.  SUPPORT:  Tax Deductible Support: https://www.moodymedia.org/donate/  Become an Endurance Partner: https://endurancepartners.org/ 

The temptation to live for wealth and build identity around gaining influence through possessions is real. Zacchaeus was notoriously rich, but his soul was still searching for something more. In this message, Pastor Philip Miller shows how Zacchaeus was lost, found and free. What if our significance isn't in what belongs to us, but in the One to whom we belong? To support this ministry financially, visit: https://www.oneplace.com/donate/173/29?v=20251111

Today, I'm offering a simple reading from the Gospel of Luke. This particular passage tells the story of Jesus and his encounter with a man named Zacchaeus. This might be a familiar passage for you {maybe you're even humming an old familiar tune?}; or it might be totally fresh and new. Either way, you are invited to listen and notice what you notice. Once the reading is through, I'll offer a few questions for reflection, as you consider the reminders God might have for you in this passage. Feel free to pause, to rewind, or even revisit as you see fit. As always, I hope it serves you well. Sign up to receive my monthly email, The Re{collection} Interested in spiritual direction? Learn more here Work with me as a speaker or facilitator for your next gathering www.withjulianne.com  

Your Kingdom Come, Your Will Be Done Introduction In this message, Coleton walks through one of the most important lines in the Lord's Prayer: “Your kingdom come, your will be done on earth as it is in heaven.” — Matthew 6:10 Jesus is not giving His followers empty religious words to repeat. He is teaching them how to partner with God in the renewal of the world. This prayer is not passive resignation. It is an invitation into participation with God. Coleton structures the sermon around three major questions: What is Jesus telling us to ask for? Why doesn't God just do it without our prayers? What does this mean for our prayers practically? Throughout the message, Coleton emphasizes a central truth: prayer matters because God has chosen to work through the prayers of His people. 1. What Is Jesus Telling Us to Ask For? We Are Asking for God's Kingdom and God's Will Coleton explains that Jesus teaches us to pray for two connected realities: God's Kingdom to come God's will to be done These cannot be separated. God's Kingdom is the place where God's will is actually happening. Coleton uses a quote from Dallas Willard to explain this idea clearly: “God's own ‘kingdom,' or ‘rule,' is the range of His effective will, where what He wants done is done.” — Dallas Willard, The Divine Conspiracy The sermon explains that every person has a small “kingdom” — a sphere where their choices shape reality. God's Kingdom is the sphere where His desires, purposes, goodness, and authority reign completely. So when Jesus teaches us to pray, “Your kingdom come,” He is teaching us to pray: Let more of what God wants happen here. Let more of heaven invade earth. Let the qualities of God's reign spread into places where they are absent. Coleton says we see the qualities of God's Kingdom most clearly in Jesus. When Jesus walked the earth, He announced: “The Kingdom of God has come upon you.” Then He demonstrated what that Kingdom looked like. Coleton walks through example after example from the Gospels: Abundance Where There Was Scarcity John 2 Mark 6 Jesus multiplies provision and turns lack into overflowing abundance. Truth Where There Was Hypocrisy John 3 Matthew 23 Jesus exposes false religion and reveals truth that leads to life. Freedom Where There Was Bondage Mark 5 Jesus delivers people oppressed by evil and restores them to wholeness. Healing Where There Was Disease Matthew 8 Mark 5 The Kingdom of God pushes back sickness and brokenness. Restoration Where There Was Alienation John 4 Jesus restores dignity and relationship to the Samaritan woman. Hospitality Where There Was Hatred Luke 19 Jesus welcomes Zacchaeus when everyone else rejected him. Life Where There Was Death John 11 Jesus raises Lazarus and reveals that death does not get the final word. Hope Where There Was Despair Mark 5 Jesus enters impossible situations and brings hope again. Love Where There Was Hatred Acts 9 The Gospel transforms persecutors into followers of Jesus. Justice Where There Was Oppression Acts 16 God breaks chains and overturns systems of darkness. Coleton repeatedly reminds the church: When Jesus extended the Kingdom, He extended these qualities into people's lives. So praying “Your Kingdom come” means praying: Bring freedom here. Bring healing here. Bring justice here. Bring peace here. Bring restoration here. Bring hope here. This prayer is asking for the realities of heaven to invade earth. 2. Why Doesn't God Just Do It Without Our Prayers? This becomes the heart of the sermon. Coleton addresses a question many people quietly wrestle with: “If God is sovereign, why does prayer matter at all?” His answer is simple and profound: Because God has sovereignly chosen to work through people. God Has Always Worked Through Human Partnership Coleton goes back to Genesis. God did not need Adam and Eve to tend the garden. He could have done everything Himself. Yet He intentionally gave humanity responsibility, authority, and participation. God chose partnership. Coleton quotes Dallas Willard again: “We are meant to exercise our ‘rule' only in union with God, as He acts with us.” Human beings were designed to work alongside God in stewarding creation. Prayer is part of that design. Prayer Is Not an Afterthought — It Is Part of the Way God Ordered the World Coleton strongly emphasizes: God does not need intercessors. He chooses intercessors. He quotes Tyler Staton: “Prayer is the means by which we push back the curse that's infected the world and infected us.” This is one of the central ideas of the sermon: Prayer is how God has chosen for His Kingdom to advance. Coleton gives practical analogies: God could have nourished us without food — but He chose food. God could have sustained life without oxygen and blood — but He chose those means. God could have worked without prayer — but He chose prayer. Prayer is not magic. Prayer is partnership. Your Prayers Actually Matter Coleton passionately confronts the idea that prayer changes nothing. He says believing prayer does not matter fundamentally misunderstands how God designed the world. He points to passages showing the consequences of prayerlessness: We Miss Things When We Don't Pray 2 Chronicles 16:9 We Make Bad Decisions Without Seeking God Joshua 9:14 Some Things Do Not Happen Apart From Prayer Mark 9:29 Coleton makes an important clarification: This is not because God is angry or withholding. It is because this is the structure God established. He quotes Charles Spurgeon: “If you may have everything by asking, and nothing without asking, I beg you to see how absolutely vital prayer is.” Even Jesus intercedes now for believers. If prayer did not matter, Jesus would not still be praying. 3. What This Means for Our Prayers There Is Power in Your Praying Coleton wants believers to leave with confidence. Not confidence in themselves. Not confidence in perfect wording. Confidence that God has chosen to work through prayer. He says: Prayer works powerfully because God has set it up that way. Coleton quotes Skye Jethani: “We are active participants with God in the writing, directing, design, and action that unfolds.” Prayer is participation in God's work in the world. Because of that, believers should actually expect God to move when they pray. Leonard Ravenhill's quote drives this home: “You cannot estimate the power of prayer… because He has committed Himself to answer it.” 4. Practical Ways to Pray “Your Kingdom Come” Coleton closes the sermon with deeply practical guidance. Pray for Kingdom Qualities Where They Are Missing He encourages believers to look for brokenness and pray specifically for God's Kingdom to invade those places. Tyler Staton's quote summarizes this beautifully: “Ask for Jesus to come anywhere and everywhere you know God's kingdom of love and peace is lacking.” Examples: Pray for friends who do not know Jesus. Pray for healing. Pray for Memphis. Pray for injustice. Pray for broken families. Pray for mental and emotional struggles. Coleton encourages practices like: Prayer walks Prayer drives People watching and praying Using reminders like a “Pray for Memphis” hat Prayer becomes a lifestyle of seeing the world through the eyes of God's Kingdom. Pray the Promises of God Coleton teaches believers to pray Scripture because God is faithful to His promises. He quotes John Wesley: “The best we can say to God in prayer is, what he hath said to us.” He then walks through promises believers can pray confidently: Comfort “Blessed are those who mourn, for they will be comforted.” — Matthew 5:4 Freedom and New Life “If anyone is in Christ, they are a new creation.” — 2 Corinthians 5:17 Peace Philippians 4:6–7 Greater Works John 14:12 Rest Matthew 11:28–29 Provision Matthew 6:33 Philippians 4:19 Malachi 3:10 Wisdom James 1:5 Restoration Joel 2:25–26 Isaiah 61:3–4 Strength 2 Corinthians 12:9 Isaiah 40:31 Coleton encourages believers to pray these promises boldly because they reveal God's heart and His Kingdom. Pray for the Things Jesus Did Coleton says the Gospels reveal what the Kingdom of God looks like. So believers should read about Jesus: healing, restoring, forgiving, freeing, reconciling, and pray for those same Kingdom realities to happen around them today. Trust God When Prayers Aren't Answered the Way You Want Coleton ends with honesty and pastoral wisdom. Not every prayer is answered the way we expect. Paul prayed for the “thorn in the flesh” to leave, but God said: “My grace is sufficient for you.” Sometimes God's Kingdom advances through weakness rather than the removal of suffering. Coleton reminds the church: The apostles experienced miracles. The apostles also experienced tragedy. Yet they never stopped believing in prayer. The call of the believer is not to understand everything perfectly, but to trust God in the mystery. Final Challenge Coleton closes by bringing everything back to one foundational truth: Prayer has power because this is how God designed the world to function. Just as: food satisfies hunger, water quenches thirst, oxygen sustains life, God has chosen prayer as one of the primary ways His Kingdom advances in the earth. Jesus teaches His followers to pray because prayer truly matters. Discipleship Group Questions When you hear the phrase “Your Kingdom come,” what do you naturally think about, and how did this message expand your understanding of it? Which “Kingdom quality” from Jesus' ministry (healing, restoration, justice, freedom, hope, etc.) do you most long to see break into your own life or your community right now? Why do you think God chose to work through human partnership and prayer instead of simply doing everything Himself? What keeps you from believing your prayers truly matter, and how did this sermon challenge that mindset? What is one practical way you can begin intentionally praying for God's Kingdom to come in Memphis, your family, your workplace, or your neighborhood this week? Culture of Gospel Share this with someone in your life who doesn't know Jesus What if prayer is not about escaping the world, but partnering with God to heal it? Jesus taught that God's Kingdom brings hope where there is despair, healing where there is brokenness, and love where there is hatred—and He invites ordinary people to become part of that renewal.  

In this episode of Wake Up, Look Up, Pastor Zach unpacks a powerful true story of a former prosecutor who spent years trying to make things right after realizing he had pursued justice for the wrong reasons. Through this story and the example of Zacchaeus, he explores the weight–and freedom–that comes with admitting when we are wrong. The episode challenges listeners to consider where God may be calling them to repentance, reconciliation, and restored relationships.Have an article you'd like Pastor Zach to discuss? Email us at wakeup@ccchapel.com!

18:35 And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: 18:36 And hearing the multitude pass by, he asked what it meant. 18:37 And they told him, that Jesus of Nazareth passeth by. 18:38 And he cried, saying, Jesus, thou son of David, have mercy on me. 18:39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou son of David, have mercy on me. 18:40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, 18:41 Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. 18:42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee. 18:43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God. 19:1 And Jesus entered and passed through Jericho. 19:2 And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich. 19:3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature. 19:4 And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. 19:5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchaeus, make haste, and come down; for to day I must abide at thy house. 19:6 And he made haste, and came down, and received him joyfully. 19:7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. 19:8 And Zacchaeus stood, and said unto the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. 19:9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. 19:10 For the Son of man is come to seek and to save that which was lost. 19:11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 19:12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 19:13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 19:14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 19:15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 19:16 Then came the first, saying, Lord, thy pound hath gained ten pounds. 19:17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. 19:18 And the second came, saying, Lord, thy pound hath gained five pounds. 19:19 And he said likewise to him, Be thou also over five cities. 19:20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: 19:21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 19:22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 19:23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 19:24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 19:25 (And they said unto him, Lord, he hath ten pounds.) 19:26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. 19:27 ...

Greek philosopher Epictetus once said, “Wealth consists not in having great possessions, but in having few wants.” That insight may be more relevant today than ever. We live in a world constantly urging us to want more, upgrade more, and pursue more. But what if that endless pursuit is costing us something far more valuable than money? What if wanting less is one of the most powerful financial decisions we can make? On today's episode of Faith & Finance, financial coach and author Bob Lotich joined the show to discuss why contentment creates freedom—and how learning to want less can reshape our financial lives. A Better Financial Question Most people make spending decisions by asking one question: Can I afford this? That's not a bad question—but it may not be the best one. Bob suggested a deeper question: Can I afford to want this? That shift matters because some things we own eventually begin to own us. A purchase may fit the budget, but still bring new pressures, obligations, and distractions. The issue isn't always the price tag—it's the grip that desire can have on our hearts. Bob shared the story of Roman general Manius Curius Dentatus. When enemies attempted to bribe him with gold and expensive gifts, they found him roasting turnips for dinner. Seeing his simple lifestyle, they realized a man content with so little could not be bought. The lesson is timeless: contentment removes leverage. When we need less, we are less vulnerable to manipulation, fear, and compromise. The fewer things we depend on for identity or security, the freer we become. How Desire Can Become a Chain Every unchecked desire can create a new chain. A larger lifestyle often requires a larger paycheck. More possessions usually mean more maintenance, more bills, and more commitments. Debt can magnify that burden even further. Scripture warns, “The borrower is slave to the lender” (Proverbs 22:7). While that may not mean literal slavery today, the principle still stands: financial obligations can reduce flexibility and limit our ability to respond when God leads us in a new direction. Bob shared the story of someone who sensed a clear call into ministry but couldn't accept the opportunity because debt payments made the lower salary impossible. That's more than a budgeting issue—it's a discipleship issue. Jesus said, “You cannot serve God and money” (Matthew 6:24). That warning is not only about greed. It is also about control. Financial obligations demand time, energy, and attention. When too many of them pile up, they begin directing our choices. As Bob put it, sometimes our possessions end up possessing us. Two Very Different Responses to Wealth The Gospels give us two striking examples. The rich young ruler walked away from Jesus because he could not release his wealth (Mark 10:17–22). Zacchaeus, on the other hand, responded to an encounter with Jesus by joyfully giving away half of his possessions and making restitution to those he had wronged (Luke 19:1–10). The difference wasn't the amount of money involved. It was the hold that money had on their hearts. The Secret of Contentment The Apostle Paul wrote: “I have learned in whatever situation I am to be content” (Philippians 4:11). Paul had experienced abundance and need. Yet his joy wasn't tied to either one. That kind of contentment is true freedom. It means we can live faithfully in seasons of plenty or scarcity because our confidence rests in God, not in circumstances. Wanting more often begins with comparing more. Social media can intensify this struggle by putting everyone else's highlight reel in front of us every day. It becomes easy to feel behind, dissatisfied, or pressured to keep up. One practical step Bob shared was limiting social media use. Sometimes reducing the voices shaping our desires is one of the fastest paths to peace. How to Start Wanting Less If you long for greater freedom, begin here: 1. Evaluate Your Desires. Ask what you deeply want right now—and why. 2. Count the True Cost. Look beyond the purchase price. Consider the time, maintenance, stress, and financial commitments attached to it. 3. Be Careful With Lifestyle Upgrades. Every increase in lifestyle can quietly become a permanent monthly obligation. 4. Explore Simpler Alternatives. Sometimes renting, borrowing, waiting, or doing without can provide more joy than ownership. 5. Practice Gratitude. Contentment grows where gratitude is cultivated. True financial freedom is not measured by what we have, but by what no longer has a hold on us. When we learn to want less, we create more room to live generously, respond obediently, and walk closely with God. And that may be the richest life of all. Want to Go Deeper? You can read Bob's full article in Faithful Steward Magazine called The Surprising Power of Wanting Less. When you become a FaithFi partner, you'll receive helpful resources designed to equip you for faithful stewardship. Learn more at FaithFi.com/Partner. On Today's Program, Rob Answers Listener Questions: I'd like to put a power of attorney in place, but I don't have a family member I can ask to serve in that role. What would you recommend? I'm recently widowed and trying to determine how to grow what remains of the insurance money after I pay my bills. What would you suggest? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) Simple Money, Rich Life: Achieve True Financial Freedom and Design a Life of Eternal Impact by Bob Lotich SeedTime The Surprising Power of Wanting Less by Bob Lotich (Article in Faithful Steward, Issue 5) Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship by Rob West Wisdom Over Wealth: 12 Lessons from Ecclesiastes on Money Look At The Sparrows: A 21-Day Devotional on Financial Fear and Anxiety Rich Toward God: A Study on the Parable of the Rich Fool Find a Certified Kingdom Advisor® (CKA) FaithFi App Remember, you can call in to ask your questions every workday at (800) 525-7000. Faith & Finance is also available on Moody Radio Network and American Family Radio. You can also visit FaithFi.com to connect with our online community and partner with us as we help more people live as faithful stewards of God's resources. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

If you've ever felt disqualified — like you're not measuring up as a husband, a wife, a parent, a believer, or just as a person — this message is for you. In Luke 19, Jesus walks into Jericho and stops at a sycamore tree to call down a man everyone else had written off. What He did next changed Zacchaeus's life forever, and it speaks directly to anyone who's currently feeling overlooked, inadequate, or like they don't belong close to God.In this message, Pastor Elisha Poole — lead planter of Evergrove Church and a church-planting resident at 2|42 — opens up Luke 19:1-10 and walks through the moment Jesus interrupted His own schedule for one disqualified man. The sermon explores why Zacchaeus climbed the tree in the first place, what it means that Jesus saw him there, and the difference between seeing Jesus from a distance and actually getting close. Because closeness with Jesus is what produces real change — not distance, not performance, not pretending.If you've been hiding in a sycamore tree of your own — a habit, a thought pattern, a wound, a season of feeling unworthy — this is your invitation to come down.Connect with us online!Instagram - http://www.instagram.com/242communityYouTube - http://www.youtube.com/242communityWebsite - http://www.242community.comSupport the show