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Title: Comfortably Numb: Waking Up from Lukewarm ChristianitySpeaker: Pastor Ben SmithDate: 14th January 2026Location: Vancouver, Canada Summary "We don't want to be a people who are comfortably numb." A Pink Floyd lyric turns up in an unlikely place here, and it lands. The subject is lukewarm Christianity, approached through two passages: Jesus warning that love would grow cold as lawlessness increased, and his blunt verdict on the church at Laodicea, a fellowship so comfortable it had decided it was doing just fine. The name Laodicea means power of the people, and that is offered as the clue to what went wrong. A group can end up led by the mood of the room rather than by God's word and still feel entirely settled about it. The answer sits in the next verse: the one who endures to the end will be saved. Endurance does not earn salvation, but it is what faithfulness looks like stretched over years, and it is thin on the ground in a throwaway culture where marriages and commitments get dropped faster than they get repaired. Hebrews adds the practical edge: give earnest heed, so that what you have heard does not quietly slip away. That turns into a question worth asking often. Am I more zealous than I used to be, or less? Zeal and repentance are where revival has always started, ground also covered in Enduring to the end. Key Points Jesus listed increasing lawlessness and love growing cold among the signs that would mark the time before his return. The church at Laodicea was judged lukewarm, and comfort was the likely cause. A settled socioeconomic climate led them to conclude they were fine when they were not. Laodicea means power of the people, a fellowship steered by the general mood rather than by God's word. Endurance does not earn salvation. If it did, salvation could be worked for. Endurance is what faithfulness looks like over the long haul. Commitment is getting harder in a throwaway culture, and people walk away from marriages and fellowships rather than resolve what needs resolving. The warnings against slackening off were written into the early letters, which suggests the concern was live even then. Letting things slip is discouraging well beyond the person it happens to, and holding steady has the opposite effect. Repentance and zeal are the conditions revival has always come out of, and comfort is what dulls both. Reference Scriptures Matthew 24:12-13 Revelation 3:14-22 John 14:15 John 13:34-35 Hebrews 2:1-3 Hebrews 10:25-26 1 Corinthians 10:12 Hebrews 12:1 Listen to the entire Podcast Revival library by visiting https://podcastrevival.com The Revival Fellowship is a Bible-directed, Spirit-filled Church and we welcome visitors to our meetings at any of our locations worldwide. To find your nearest venue visit https://therevivalfellowship.com © 2026 The Revival Fellowship. All Rights Reserved.See omnystudio.com/listener for privacy information.
Go to sermon webpage: THE GOOD SHEPHERD RECAP
4th Step – On Obedience The Ladder of Divine Ascent was written primarily for monks. However, the words of Saint John Climacus at the beginning of the first chapter indicate that his intention is to address every person who longs for salvation. He says: “The gates of eternal life are open to all. The goal of our life is to follow Christ and to become like Him in His divine love.”
There is a great mercy hidden within these unsettling sayings from the Evergetinos. The Desert Fathers do not speak to us about spiritual warfare in order to make us preoccupied with the devil. They speak about it so that we might become sober, humble, and utterly dependent upon Christ. This is one of the great blessings the Desert Fathers continue to offer the Church. They expose what ordinarily remains hidden. Modern man tends to imagine temptation almost exclusively in terms of dramatic moral choices. We think of sin as something obvious placed before the will: Will I do this or will I not? But the Fathers understood the human heart far more subtly. Long before the temptation becomes an obvious choice, something has often already begun moving within us: a thought entertained, an irritation indulged, a desire awakened, an image cherished, a conversation replayed, praise secretly enjoyed, an injury remembered, a judgment formed, prayer postponed. The enemy rarely begins by asking us to renounce God. He asks only that we become slightly inattentive. And so Abba Simon gives us one of the most important sentences in tonight's reading: “Keep watch inside your cell, and keep watch outside it.” The brother cannot understand why he leaves his cell, becomes caught up in the distraction of others, laughs when they laugh, talks when they talk, and then discovers upon returning that the peace he formerly possessed has disappeared. He wants to move between recollection and distraction without consequence. Abba Simon tells him gently but firmly: That is impossible. The heart carries within itself what it consents to. This is why nepsis—watchfulness—is so central to the spirituality of the desert. The Fathers discovered that the cell is not merely a physical room. Ultimately, the cell is the heart. We must learn to inhabit it wherever we are. Solitude without vigilance will not save us, nor will activity necessarily destroy us. What matters is whether the heart remains awake before God. The modern elders say the same. St. Porphyrios continually warned against becoming fascinated with darkness. We do not overcome darkness by staring at it. We turn toward Christ. St. Paisios likewise spoke with great realism about the suggestions of the enemy, yet his emphasis was always upon humility and trust in God. St. Silouan and St. Sophrony understood perhaps most deeply that spiritual warfare is finally a battle over where the heart will abide: in itself or in Christ. This is precisely why these passages must never be read merely intellectually. We can study the taxonomy of temptation and still remain utterly blind to ourselves. Indeed, that may itself become another temptation. The moment I read these sayings and begin identifying the passions of other people, I have already missed their purpose. The proper response is much simpler: There but for the grace of God go I. “Satan Is Not Dead” Perhaps the most sobering saying tonight is the Elder's response to the man who declares, “I am dead to the world.” “You may say that you are dead, but Satan is not dead.” What extraordinary spiritual realism. The Fathers distrust premature declarations about ourselves. I have conquered this passion. I am beyond that temptation. This no longer affects me. I have reached dispassion. I understand myself now. No. The desert teaches us never to presume upon yesterday's victory. This is not because the Fathers are pessimistic about grace. Quite the opposite. They are so convinced of the power of grace that they refuse to confuse grace with human self-confidence. A man who knows his weakness can be extraordinarily strong because he clings to Christ. A man convinced of his strength is already standing dangerously alone. This is why the account of the dying monk is so striking. Satan says, “You have eluded me,” and even then the Elder replies: “I do not yet know whether I have eluded you.” There is no spiritual swagger here. No confidence in accomplishments. No inventory of virtues. Only vigilance until the final breath. The Trembling of Agathon Then comes Abba Agathon. He has spent his life seeking God. Yet as death approaches and the brothers ask whether he is confident that his deeds have been pleasing to God, he answers: “God's judgment is one thing, man's another.” This is not neurotic scrupulosity. It is humility purified of illusion. Agathon knows something we continually forget: we cannot finally stand outside ourselves and judge our own souls. Even our virtues may contain admixtures we cannot perceive. Generosity may conceal a hunger to be needed. Zeal may conceal anger. Orthodoxy may conceal pride. Asceticism may conceal self-reliance. Service may conceal the desire for recognition. Even repentance itself can become subtly self-absorbed. Therefore Agathon places himself entirely before God. And notice how the story ends. He dies in joy. This is crucial. The humility of the Desert Fathers does not lead to despair. It leads to freedom. Agathon has nothing left to defend. Nothing to prove. Nothing to claim for himself. He places everything into the hands of God and ascends “as one who greets his friends and loved ones.” True humility ends in joy because it has surrendered the impossible burden of saving itself. The Vessels of the Enemy The extraordinary vision of Abba Makarios brings all of this together. The devil appears covered with vessels containing different means of temptation. One attacks prayer with drowsiness. Another Scripture with physical discomfort. Another obedience. Another chastity. Another speech. Another appetite. Another humility through pride. Another virtue through vainglory. Another remembrance of eternity through forgetfulness. The image may seem strange to us, but its psychological and spiritual insight is profound. The enemy studies where we are vulnerable. He does not tempt everyone identically. And more importantly, he frequently attacks us precisely where we are seeking God. When we pray, suddenly we become tired. When we seek silence, a hundred apparently urgent thoughts arise. When we begin fasting, food occupies our imagination. When we perform some good work, we begin wondering whether anyone noticed. When God gives us spiritual insight, we subtly begin thinking ourselves spiritually insightful. When we experience grace, we may begin secretly believing that the grace belongs to us. Even virtue can become the material of temptation. This is why Makarios sees vessels around the devil's neck filled with pride and human glory. The enemy does not care whether he captures us through obvious vice or apparent virtue. He cares only that the gaze of the heart moves away from Christ and returns to itself. And perhaps the most frightening vessel is the one containing forgetfulness. The enemy makes “the memory of these things disappear.” Forgetfulness is not simply poor memory. In the language of the Fathers, it is an existential forgetfulness of God. We forget who we are. We forget whose we are. We forget death. We forget judgment. We forget mercy. We forget the Kingdom. We forget the presence of Christ. And once remembrance disappears, almost anything can enter. This is why the Jesus Prayer is so powerful. “Lord Jesus Christ, Son of God, have mercy on me.” It is remembrance restored. The Name gathers the scattered heart. The Name interrupts the conversation with the logismoi. The Name returns us to Presence. Sitting With the Fathers This is why we need to journey with the Desert Fathers rather than merely read them. Their sayings are not curiosities from an exotic period of Christian history. They are maps of the human heart. We should read them slowly enough that they begin reading us. Where am I inattentive? Where have I become confident in myself? What thought do I repeatedly entertain? Where do I seek human approval? What happens to my heart after certain conversations? What destroys my recollection? What makes prayer difficult? Where has forgetfulness entered? And above all: Where am I relying upon myself rather than Christ? These questions should not produce anxiety. They should produce humility. The Desert Fathers were not obsessed with demons. They were captivated by God. Precisely because they desired God so intensely, they learned to recognize everything that sought to draw the heart away from Him. And they knew they did not fight alone. We live within the communion of the Church. The angels surround us. The saints intercede for us. The Mother of God shelters us. The prayers of the Church carry us. Our guardian angel accompanies us. And the Name of Jesus is placed upon our lips. The evil one may indeed be relentless. But he is not sovereign. Christ is. Makarios can interrogate the devil precisely because Christ has already conquered him. The powers of darkness are exposed because the Light has come into the world. And so vigilance is not fearfully watching for Satan behind every movement of life. Vigilance is keeping the heart turned toward Christ. The safest person spiritually is therefore not the one who thinks, I would never fall into that. It is the one who whispers: Lord, without You I could fall into anything. Keep me. Guard my heart. Give me remembrance of You. Send Your holy angels to protect me. Through the prayers of Your saints, preserve me from deception. And then we understand why we must keep returning to the desert. The Fathers know the terrain. They have watched thoughts arise and disappear. They have suffered temptation. They have fallen and risen. They have learned the terrible danger of self-confidence and the astonishing strength hidden in humility. They take us by the hand and teach us to watch. Inside the cell. Outside the cell. Until our final breath. Not because we are terrified of the darkness, but because we have discovered something infinitely more beautiful that we do not wish to lose sight of: the face of Christ. --- Text of chat during the group: 00:08:04 Fr. Charbel Abernethy: Volume 3 page 54 number 3 00:56:55 James Hickman: In the past year or so, certain Catholic exorcists have come under attack for describing a bit of their healing ministry. For instance, some attack the priests for revealing that the devil has told them x, y, or z. The attackers, who only seem to attack the priests behind their backs, say that the priests are either lying or that they've been misled by the devil, for the demons can't be trusted. I trust these priests, and here Abba Macarius is just one more witness to the power of the Church to compel the demons, if it be God's holy will, to share what otherwise we wouldn't know. I suppose I'm sharing this hoping more of us will pray for these exorcists and for priests in general. Abba Macarius, pray for us! 01:04:00 Forrest: The appearance of the Devil in this story reminds me of an earlier hypothesis where a great saint laughed at a group of demons struggling to lift a single feather. How hard it was for them! Here the Prince of Demons wears many vessels with feathers attached. 01:04:25 Adam Paige: The 35 Doctors of the Church: Revised Edition by Rev. Christopher Rengers, O.F.M. Cap 01:18:27 Rebecca Thérèse: Uriah the Hittite 01:20:25 Julie: Thank you
In der 382. Episode von Irgendwas mit Recht spricht Marc mit Carsten Muth, General Counsel bei der ZEAL Network SE in Hamburg, zu der Marken wie Lotto24, Tipp24, die Traumhausverlosung und die Traumautoverlosung gehören. Carsten schildert seinen Weg vom Jurastudium in Frankfurt mit Schwerpunkt IT- und Datenschutzrecht bis zu ZEAL, wo er seit über fünfzehn Jahren tätig ist. Das Gespräch beleuchtet den Unterschied zwischen Lotterievermittlung und Soziallotterien, Herausforderungen beim Aufbau neuer Produkte wie der Traumhausverlosung mit notariellen Kaufverträgen sowie den Aufbau einer sechsköpfigen Rechtsabteilung. Zudem geht es um Self-Service und KI-Workflows im Vertragsmanagement. Warum lohnt sich eine Legal-Engineering-Stelle kaum noch? Wieso ersetzt ein Legal-Ops-Mindset die Spezialrolle? Welche Rolle spielt n8n beim Aufbau eines Anfragesystems? Worauf achtet Carsten bei Bewerbungen? Antworten auf diese und weitere Fragen erhaltet ihr in dieser Folge von IMR. Viel Spaß!
"Phineas' Zeal"Series: Book of NumbersSpeaker: Kunle AdeyemoSunday MorningDate: 9th August 2026Passage: Numbers 25:1-18
Go to sermon webpage: THE GOSPEL OF JOHN
Elevator Pitches, Company Presentations & Financial Results from Publicly Listed European Companies
ZEAL Network SE H1 2026: Key TakeawaysZEAL Network SE First Half 2026 Financial Results PresentationIn this financial results presentation on seat11a, Andrea Behrendt, CFO of ZEAL Network SE, presents the company's First Half 2026 Financial Results and discusses record financial performance, operational developments, customer acquisition, product diversification, and strategic expansion into the United Kingdom.Record First Half 2026 Financial PerformanceZEAL delivered the strongest first half in its corporate history, generating record revenue of €121.8 million, representing year-on-year growth of 20%. EBITDA increased 10% to €38.9 million, corresponding to a margin of 31.9%, while net profit rose 11.9% to €21.8 million. Management attributes this performance to higher lottery billings, improved jackpot conditions, expanding gross margins, growing monthly active users and continued product diversification.Lottery Billings, Customer Growth and Games BusinessLottery billings increased 13% to €595.9 million, supported by stronger customer activity and improved jackpot dynamics. Monthly active lottery users grew 9%, while newly registered customers reached a record 659,000 during the first half. At the same time, the Games business continued to expand, delivering 17% revenue growth alongside a 34% increase in monthly active users as ZEAL broadened its games portfolio.Product Diversification and UK Expansion StrategyA major focus of the presentation is the company's diversification strategy. Management highlights the continued success of Traumhausverlosung, the launch of the new Traumautoverlosung, and the acquisition of SevenCanyon Ltd., which provides immediate access to the UK's large and attractive prize draw market while reducing dependence on the German jackpot cycle. These initiatives support ZEAL's strategy of expanding proprietary products, strengthening customer acquisition and broadening its geographic footprint.2026 Guidance and Long-Term Growth AmbitionsLooking ahead, management confirmed its EBITDA guidance of €70–75 million for 2026 while updating revenue guidance following the SevenCanyon acquisition. Beyond the current year, ZEAL continues to target mid-teen annual revenue growth together with a sustainable EBITDA margin above 30%, reflecting its long-term growth ambitions.▶️ Other videos:Elevator Pitch: https://seat11a.com/investor-relations-elevator-pitch/Company Presentation: https://seat11a.com/investor-relations-company-presentation/Deep Dive Presentation: https://seat11a.com/investor-relations-deep-dive/Financial Results Presentation: https://seat11a.com/investor-relations-financial-results/ESG Presentation: https://seat11a.com/investor-relations-esg/T&CThis publication is for informational purposes only and does not constitute investment advice. Using this website, you agree to our terms and conditions outlined on www.seat11a.com/legal and www.seat11a.com/imprint.
John 2:13-22 - "Christian Zeal" Pastor Mark Jones Download New Testament ReadingJohn 2:13-22
Romans 1 presents the Christian life as a wholehearted love for God that overflows into love for people. Paul begins with thanksgiving and prayer, reminding believers to intentionally encourage others by recognizing their faith instead of criticizing their faults. In a culture marked by isolation and distraction, these practices build genuine community and strengthen those who are faithfully following Christ, knowing that spiritual fruit often brings spiritual opposition. Paul also calls believers to live with generous, persistent love that gives more than it takes. Faithful friendships are marked by sacrifice, loyalty, and a refusal to give up on people, while the church's greatest obligation remains proclaiming Jesus above every competing priority. Thanksgiving, prayer, generosity, perseverance, and gospel witness work together to form a community that reflects Christ's love and advances His kingdom.
These Are Our People Max Kozak Download Psalm 106,Praise the Lord!Oh give thanks to the Lord, for he is good, for his steadfast love endures forever!2 Who can utter the mighty deeds of the Lord, or declare all his praise?3 Blessed are they who observe justice, who do righteousness at all times!4 Remember me, O Lord, when you show favor to your people; help me when you save them,5 that I may look upon the prosperity of your chosen ones, that I may rejoice in the gladness of your nation, that I may glory with your inheritance.6 Both we and our fathers have sinned; we have committed iniquity; we have done wickedness.Mark Twain famously said that history doesn't repeat itself, but it often rhymes. That's why I love reading narrative nonfiction. Whether it's Shackleton, or John Adams, there is something uniquely “sticky” about gleaning important lessons other men have learned in the context of hearing their stories. And that's what we'll see the Psalmist setting out to do here, in Psalm 106.Similar to last week, the bulk of this Psalm is another recounting of Israel's history. And the story pretty much picks up where we left off last week. God has demonstrated his mighty power and covenant love by rescuing his people out of Egypt — and now, finally, Israel is about to cross the Red Sea and be on their way to the promised land. But although the story continues, the focus shifts. Psalm 106 has been described as “the dark counterpart to Psalm 105,” because its main focus is on the sin and rebellion of God's people. And we need to see both. Let's pray again, and then we'll jump in.Father, you are a mighty God who shows steadfast love to his covenant people. That was true when you led Israel out of Egypt to the promised land — and it's true now, as you lead us by your Spirit, through your Word. Help us to see and receive what you want to show us this morning in your Word, I pray in Jesus name, amen.1. The Tension: Blessing Belongs to the RighteousBefore we get into the story, we notice that there is a tension introduced in the first few verses that continues throughout this Psalm.After calling Israel to praise the Lord and give him thanks (v.1–2), the Psalmist reminds Israel that blessing belongs to the righteous: “blessed are they who observe justice, who do righteousness at all times.” (v. 3)He then personally appeals to God's blessing — asking that he would get in on the prosperity, gladness, and glory of God's covenant people (v.5). He says remember me (when you show favor to your people). Help me (when you save them). He wants to be included in their prosperity and the blessings of their inheritance.But if you read ahead, you'll say time out, this makes no sense.First, we'll see later in the Psalm that Israel is in exile when this psalm is written. The “prosperity and gladness” that he wants to get in on is far from Israel's current reality.Second, he's just linked God's blessing to righteousness, but the history that he then goes to great lengths to recount reveals that Israel's track record is the opposite of righteousness. And remember, God's covenant with Israel includes not just blessings for obedience, but also, curses for disobedience (laid out famously in Deuteronomy 28). And as we go through the story we'll see that it's the curses, not the blessings that fit Israel's track record.So that's the elephant in the room — the tension from the start is this: if blessing belongs to the righteous, how can the psalmist identify himself with Israel's wickedness, and yet appeal to God's blessing?2. Israel's Dark Pattern of SinThe story picks up in v.6:“Both we and our fathers have sinned; we have committed iniquity; we have done wickedness.”Now, before we analyze the story, it's important to recognize what he's not doing and what he is doing. First, He is not denouncing or rejecting his heritage. It's clear in verses 4 and 5 that he has tied his identity to God's chosen nation. “Ride or die,” he has linked his fate to that of God's covenant people. At the same time he is not hiding their wickedness. He calls sin, sin, no matter where he sees it. There is no protecting reputations or sugarcoating here.It's also worth noting that he is not “taking on” or “repenting for” his father's sins. There is no “group guilt” going on here. Scripture is clear:“Each will give an account of himself to God.” (Rom 14:12)And yet, he's honest enough to see himself in their story. He does not say “well if it were me in that wilderness, man, I'd do better” — the arrogant attitude that C.S. Lewis calls “chronological snobbery.”Instead, he leads us through a hard, honest look at Israel's history, and a hard honest look at his own heart to identify the dark pattern of sin and rebellion that cuts through every human heart. “Both we and our fathers have sinned.”If last week's history lesson was meant to show us: “wow, this is our God,” this week's history lesson reveals the flip side of the coin: “uff, these are our people.”The Red Sea (vv. 7-12)And we see their first failure at the Red Sea. Israel is on the cusp of leaving Egypt. They are about to walk free after 400 years of slavery. God had absolutely humiliated Pharaoh. Round after round, demonstrating both his power and his covenant love through his Judgement on Egypt, culminating in the death of every firstborn, and making Pharaoh finally relent and let Israel go. So here they are — their Fourth of July moment. And we see rebellion right at the starting line.“Our fathers, when they were in Egypt, did not consider your wondrous works; they did not remember the abundance of your steadfast love, but rebelled by the sea, at the Red Sea.” (v. 7)Pharaoh changes his mind, the Israelites see the chariots coming, and they turn on Moses and God saying “did you bring us out here to die?! Didn't we tell you in Egypt to leave us alone?”The Psalmist's first charge begins with “they did not consider God's works” — literally, they gave them no thought — “And forgot the abundance of his love.” Not paying attention, and forgetting, are high-stakes moral offenses, when it comes to our posture towards God. Remembering is a reflection of what we value, and God has given his people provisions for our remembering with many rhythms, disciplines, and reminders to reinforce our attentiveness to Him. Take advantage of them! Meditate on his word daily, tell of his wondrous works to one another, teach them to your children!But instead, Israel's forgetting here reveals their disregard for God and it results in rebellion. Yet God still intervened: He split the sea, destroyed the Egyptian army, and brought them out of Egypt. And for a brief moment, “they believed his word and sang his praise” (v.12). And they lived happily ever after … right?No, instead, we see the fickleness of their trust immediately in the next verse.Wilderness Cravings (vv. 13-15)“But they soon forgot his works; they did not wait for his counsel. 14 But they had a wanton craving in the wilderness, and put God to the test in the desert; 15 he gave them what they asked, but sent a wasting disease among them.” (v. 13)Instead of delighting in the Lord who just saved them, they forget again, and their hearts are corrupted by disordered desires.They had “wanton cravings” for food — literally translates “they crave-craved” food — to the point of putting God to the test: trying to manipulate God into proving himself to them on their terms.There is nothing wrong with their desire for meat, nor with asking God to provide good things we crave. But when you combine forgetting God and disordered desires, our cravings become deadly. Yet God gives them the meat they wanted, and his anger came with it in a wasting disease, where many people died, giving that place the name “graves of craving.”The Coup Against Moses (vv. 16-18)We'll skip over verses 16-18, but basically a group of prominent men, driven by jealousy rises up against Moses in a coup … God intervenes … the ground opens and swallows the leaders alive … and fire from heaven consumes the rest.The Golden Calf (vv. 19-23)Then comes the infamous golden calf episode. Verse 19:“They made a calf in Horeb and worshiped a metal image. 20 They exchanged the glory of God for the image of an ox that eats grass. 21 They forgot God, their Savior, who had done great things in Egypt, 22 wondrous works in the land of Ham, and awesome deeds by the Red Sea. 23 Therefore he said he would destroy them—had not Moses, his chosen one, stood in the breach before him, to turn away his wrath from destroying them.”Israel forgets again, and this time the whole nation rebels in idolatry. Instead of worshipping God, their savior, they chose to worship pretty much the most pathetic thing they could find. An ox, (that's a male cow) that eats grass. It was pathetic, but more importantly, it was deeply wicked, and a betrayal of their God. And we see its seriousness in verse 23:“Therefore he said he would destroy them—had not Moses, his chosen one, stood in the breach before him, to turn away his wrath from destroying them.”After everything from Abraham to Moses, God was ready to wipe them out and start over with Moses. That's the gravity of the situation. And there's no doubt that they deserved destruction, on the spot — ground opening up, or fire coming down. But Moses stands in the breach — a military image: when a wall has been breached, the city's about to get sacked except for a champion who steps into the gap, inserting himself to rescue the people.So what's going on here? Is Moses opposing God? Was God overreacting? Not at all. God is displaying here both the gravity of their sin, while also laying the groundwork for what it will ultimately take to deal with it. God wants Israel to know that the only thing that kept them from experiencing the just wrath of God was God's chosen one interceding on their behalf. And because of Moses' intercession, the flood of God's wrath is held back, at least for now, and without any delusions about what their sin deserves.The Spies Refuse the Promise (vv. 24–27)Then, on the very edge of the promised land, twelve spies are sent to scout it out. Ten of them give a cowardly report that ignites fear in the nation: “giants, fortified cities, no chance.” And Israel, again, ignores God's promise.“They despised the pleasant land, having no faith in his promise” (v.24).The result: an entire generation dies in the wilderness, without entering the promised land.Phinehas' Intercession (vv. 28–31)Fast forward to verse 28. Israel is now in Moab, right on the doorstep of the land, and they rebel again. This time they join themselves to the Moabites by worshiping their pagan idols and committing sexual immorality with them. So God's anger breaks out in a deadly plague against his people.And here in the midst of this plague, someone again intercedes — but this time it looks a little different. Phinehas (Aaron's grandson) sees a blatant demonstration of rebellion happening openly between a leading Israelite man and a prominent Moabite woman, so he grabs his spear, and executes judgment on both: with one thrust, deals with sin on the spot. And as the text says:“he intervened, and the plague was stayed, and that was counted to him as righteousness from generation to generation forever” (v.30–31).“Intervened” is an interesting choice of word. It's that intercession language again. Moses turned away God's wrath through intercessory pleading. Phinehas turns away God's wrath through intercessory action, executing justice for sin on the spot. Both are described as acts of intercession that hold back the flood of God's judgement against Israel, for now.And there's an important application for us here: Confront sin in your life head-on. Do not coddle sin, or it will destroy you. That requires calling sin what it is, and not concealing it. Phinehas confronted sin out of his righteous Zeal for the Lord and out of his love for his people. So confront sin starting with your own heart, and then commit to helping one another confront sin in Life Groups. The stakes are too high for a Minnesota-Nice coddling of sin. Sin dishonors God and when left unchecked will destroy you! Help each other root it out, in love. Faithful are the wounds of a friend.Defiling the Land (vv. 34–40)Fast forward to verse 34. Israel is finally in the promised land. You'd think, after everything they've been through, they would have learned. Instead, once they're finally in the land, they again, immediately disregard what God commands. God had told them to destroy the Canaanites, but instead…“They did not destroy the peoples, as the Lord commanded them, 35 but they mixed with the nations and learned to do as they did. 36 They served their idols, which became a snare to them. 37 They sacrificed their sons and their daughters to the demons; 38 they poured out innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan, and the land was polluted with blood. 39 Thus they became unclean by their acts, and played the whore in their deeds. 40 Then the anger of the Lord was kindled against his people, and he abhorred his heritage;”Instead of obeying God and executing righteous judgement (like Phinehas) to remove the evil from the land, they became just like them. They served their gods, and polluted the land with the blood of their own sons and daughters whom they sacrificed to demons!These are dark, dark verses. It should make us sick to our stomach. And it's an important reminder of the trajectory of sin. It is never satisfied staying where it is. It always drags you further and further into darkness, long before you see it's true ugliness.What's our view of sin? Does it make us sick? There's an ever-present danger of minimizing sin and there are many reasons for this. For one, the world around us celebrates it, and it's easy to grow accustomed to it. But also, because we've never seen the full extent of it's depravity. Don't get me wrong, we've seen enough. But, throughout all of history, in countless ways, God always restrains sin from its full expression. Whatever wickedness you have seen (both in your own heart, and in the world around you), is just the tip of the iceberg. Don't underestimate it. And this Psalm helps us not to underestimate it. They sacrificed their own children to demons! Sin is infinitely offensive to God, and it will keep dragging you further and further into it's bottomless pit.So here they are, the ugliness of their hearts on full display. And God can't stand it. He abhors them. He says “Get Out.” Right back into the hand of the nations to be ruled by those who hate them (v.41).Verse 6 opened things up with “Both we and our fathers have sinned” and verse 43 bookends it with his summary:“Many times he delivered them, but they were rebellious in their purposes and were brought low through their iniquity.”Or as the NIV puts it, “they were bent on rebellion.”This wasn't occasional, nor was it circumstantial. Bent. It's who they are and, if we're honest, it's who we are as well. This isn't just Israel's reality, or a uniquely wicked generation. It's the condition of the human heart. From Adam to us, history rhymes in a dark pattern of sin and rebellion against God.“All have sinned and fall short of the glory of God.” (Rom 3:23)And it brings us back to our original tension: if blessing belongs to the righteous, how can the psalmist (and how can we) who identify with Israel's wickedness, appeal to God's blessing?Well, Psalm 106 doesn't fully resolve that tension. In a way, it is a true cliff-hanger. The main melody of Psalm 106 is Israel's dark pattern of rebellion and the psalm ends with Israel in exile. But even so, there is a powerful countermelody of God's mercy throughout this psalm, most clearly in verse 44 right after their rock bottom moment.3. God's Countermelody of Mercy“Nevertheless, he looked upon their distress, when he heard their cry. 45 For their sake he remembered his covenant, and relented according to the abundance of his steadfast love. 46 He caused them to be pitied by all those who held them captive.”Unlike Israel, who forgets God's covenant at every turn, God never forgets his covenant. The great miracle of Psalm 106 is God's unwavering commitment to his people despite their sin. Time after time he preserves Israel when they deserve to be swept away in his righteous judgment. In every example we've walked through, anything short of Israel's utter destruction is an example of God's countermelody of mercy — his covenant love inserting itself between Israel's guilt and the judgement they deserve.But how? On what basis does “nevertheless” get to happen? God is no less just here than he was when he wiped out Korah's rebellion. So what holds the flood back?Our psalm has already alluded to it twice, both times incomplete. Moses stood in the breach — interceding through pleading, but absorbing nothing himself. Phinehas interceded through judgment — dealing with sin decisively, but only for one sin, not to mention that they were destroyed in the process. These examples highlight two halves of the same tension. What we need is someone to do both. Someone who will stand in the breach in our place, and satisfy God's justice on our behalf.The tension of Psalm 106 and it's hints of intercession both point forward in time to Christ's intercession on the cross once and for all. Romans 3:23-26 reminds us plainly: “for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.”Jesus is God's answer to the tension. The Son of God became a man, lived the righteous life we couldn't, and stepped into the breach for us receiving the full judgement for our sins on the cross. He accomplished what Moses and Phinehas pointed to. He satisfied the judgment that our sin demanded, and displayed God's covenant mercy for all who trust in him. He takes the judgement for our sins, and we inherit the blessings of his righteousness. Intercession, completed.This is what makes the psalmist's plea in verse 47 possible.“Save us, O Lord our God, and gather us from among the nations, that we may give thanks to your holy name and glory in your praise.”He trusted that God in his mercy and justice would make a way to gather his people for worship and thanksgiving despite their track record. And it's why he can appeal to God's blessing despite his own sinfulness. Every “nevertheless” in Israel's history was borrowed against the cross. Every time God held back the flood, he was holding it back until it could finally, fully fall on his Son, in our place. That was true for Israel, and it's true for us. These are our people, and this is our God!And that brings us to the table.The TableThe table reminds us of where God's mercy and justice meet. No longer in tension, not in some uneasy compromise, but both fully satisfied at the cross.That's what this bread and this cup remind us of. His body, broken for us. His blood poured out for us. Christ took our sins upon himself, and we receive the blessings of His righteousness. We don't come to this table because our track record is any better than Israel's, we come because Christ stood where we should have stood, and declared “It is Finished.”As we celebrate the Lord's table together, this meal is a meal for the members of Cities Church, but if you have trusted in Jesus we invite you to eat with us.If you have not trusted in Jesus, we ask that you let the bread and the cup pass, but let this psalm be your invitation. As Tim Keller notes, you are more sinful than you know, and more loved than you imagine. Trust in Jesus today.
Send us Fan MailRomans 10:1–13 — Zeal Without Knowledge and Salvation by Faith Ken Corkins and pastor Rocky Ellison discuss Romans 10:1–13 (RSV) in season 18, episode 22, focusing on Paul's anguish that many Jews reject Christ despite serious religious zeal. They contrast rigorous Sabbath rules and man-made traditions with “God's righteousness,” arguing that Israel sought self-established righteousness rather than submitting to God. They unpack “Christ is the end of the law” as both fulfillment and the end of the Mosaic covenant as a means of salvation, replaced by the covenant of grace. Quoting Leviticus and Deuteronomy, they emphasize humans cannot perfectly keep the law, so salvation comes through confessing Jesus as Lord and believing in the resurrection, which Paul treats as justification. They explain Paul's Isaiah reference and conclude that salvation is for anyone—Jew or Greek—who calls on the Lord. 00:00 Welcome and Setup 00:34 Romans 10 Reading 02:27 Paul's Heart for Israel 04:06 Zeal Without Knowledge 05:18 Sabbath Rules Example 08:13 Cafeteria Faith Today 09:56 Christ Ends the Law 13:40 Law vs Faith Explained 17:46 Confess and Believe 20:40 Isaiah and Assyria Story 25:32 Everyone Can Be Saved 27:04 Wrap Up and JokeNEW!: Rate us at Podchaser Find us at www.pondergmc.org. Feedback is welcome: PonderMethodist@gmail.com Music performed by the Ponder GMC worship team.Cover Art: Joe WagnerRecorded, edited and mixed by Snikrock
Go to sermon webpage: THE GOSPEL OF JOHN
In this podcast, Pastor Rachelle delivers a powerful message on how joy is a choice that we all must make and how it's our strength and our weapon.Support the show
Go to sermon webpage: THE GOSPEL OF JOHN
Guest
In this episode of the HR business marketing podcast, A Better HR Business, Ben speaks with Caroline Dowling, Executive Coach and founder of Zeal Compass. Caroline Dowling is helping senior leaders navigate the challenges of organisational change with greater clarity and confidence. After more than 20 years at Google, where she led global teams across Dublin and Silicon Valley, she understands that the toughest leadership challenges are rarely technical - they are human. Drawing on her experience in high-pressure technology environments, Caroline helps leaders move from reactive decision-making to grounded, intentional leadership. Her coaching creates the space for reflection, enabling clients to strengthen their self-awareness, emotional resilience, and ability to lead others through complexity. Rather than offering prescriptive advice, Caroline works alongside leaders as a trusted thinking partner, helping them uncover their own solutions. She believes that the most effective leadership begins with understanding people, because no matter how advanced the technology, meaningful progress is always driven by humans. What You'll Learn in This Episode: How to leverage your internal coaching experience to find your first consulting clients Practical steps for transitioning from corporate roles to running a workplace consulting business Caroline's unique lessons in experimenting, personal branding, and using LinkedIn as a consulting marketing tool Episode highlights: Why focusing on human relationships is essential for successful change management, and why neglecting this often leads to failure. Caroline's accidental entry into the tech sector, and early days at Google Ireland. Learning about change in both organisational and personal contexts, and why coaching became her long-term path. How coaching roles evolved within Google, including using an internal platform to connect leaders with coaching mentees. The transition from career coaching to focusing on leadership development, and why supporting other leaders became Caroline's main focus. How the concept of Zeal Compass was born to support leaders finding meaning and navigating transition. The long, experimental journey from tech leadership to launching an independent coaching business, including study, introspection, and small-scale trials. The structure of leaving a corporate career, including internal role pivots, network conversations, and planning a smooth transition. Shaping a commercial coaching proposition, identifying target clients, setting prices, and the importance of feedback and positioning. Building a first client base through tech industry credibility, referrals, and associate partnerships. Lessons for those facing redundancy or rapid career change - how to learn, unlearn, and rebuild a support network Marketing and Business Growth: Caroline described her approach to growing her business as practical and experimental. She invested in learning the fundamentals through a "Start Your Own Business" course, reconnected with LinkedIn as a key platform for building her profile, and announced her move into executive coaching to her professional network. She also emphasised the value of attending industry events, building genuine relationships, and leaning on her network for support and opportunities. Her experience offers practical insights for senior leaders considering a similar career transition or navigating change in their own organisations. Resources & Links Mentioned: Company's website: www.zealcompass.com Caroline's LinkedIn: www.linkedin.com/in/caroline-dowling Check out this B2B podcast launch service. About The A Better HR Business Podcast The A Better HR Business shares strategies, tactics, success stories, and more about marketing for HR consultancies and marketing for HR tech companies, and how to get more clients. Follow the show on Apple Podcasts or Spotify so you don't miss future episodes. For show notes and to see details of our previous guests, check out the podcast page here: www.GetMoreHRClients.com/Podcast HR BUSINESS GROWTH RESOURCES Get the new book - Grow A Successful HR Business Your Way Launch your own business podcast: B2B Podcast Agency VISIT GET MORE HR CLIENTS Want more clients for your HR-related consultancy or HR Tech business? Visit the Get More HR Clients website for articles, newsletters, podcasts, videos, resources, and more at www.getmorehrclients.com.
Asst. Pastor Melvin Gaines Worship Service Message (Live in Church - Alternate Message) Sunday, July 19, 2026 Paul makes the case to the Romans that he truly loves the Israelites and desires for them to experience the salvation of Jesus. If only they would just believe in Him. Paul declares that their desire to live according to the law is insufficient, and now that Jesus has come, their attention should go directly to Him. He is the fulfillment of the law. Salvation in Jesus means believing in Him in your heart and confessing with your mouth that He is Lord.
Go to sermon webpage: THE GOSPEL OF JOHN
Asst. Pastor Melvin Gaines Paul makes the case to the Romans that he truly loves the Israelites and desires for them to experience the salvation of Jesus. If only they would just believe in Him. Paul declares that their desire to live according to the law is insufficient, and now that Jesus has come, their attention should go directly to Him. He is the fulfillment of the law. Salvation in Jesus means believing in Him in your heart and confessing with your mouth that He is Lord.
Asst. Pastor Melvin Gaines Paul makes the case to the Romans that he truly loves the Israelites and desires for them to experience the salvation of Jesus. If only they would just believe in Him. Paul declares that their desire to live according to the law is insufficient, and now that Jesus has come, their attention should go directly to Him. He is the fulfillment of the law. Salvation in Jesus means believing in Him in your heart and confessing with your mouth that He is Lord.
By Neil Crane - In this message we'll explore the life of Josiah, a teenager thrust into the role of king. Though he had every reason to follow in the footsteps of his father and grandfather, he chose to turn the nation back to God. We'll review his actions and take three lessons from his life that apply to us now.
When you hear the word zeal, what comes to mind? Anger? Passion? Intensity?In Matthew 21, Yeshua's holy zeal moves toward people, restores true worship, seeks lives that bear fruit, and patiently calls us to receive the Son. Join us this Shabbat as we explore one of the most powerful chapters in Matthew and ask a question that reaches every heart:As God's holy zeal has been revealed in Yeshua, is His holy zeal becoming my holy zeal?
July 14, 2026, 4pm; There is no retribution campaign against Donald trumps perceived political enemies, who, by the way aren't enemies at all, but public servants doing their jobs in every instance without Todd Blanches zeal for carrying it out. For more from Nicolle, follow and download her podcast, “The Best People with Nicolle Wallace,” wherever you get your podcasts.To listen to this show and other MS podcasts without ads, sign up for MS NOW Premium on Apple Podcasts. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.
Go to sermon webpage: THE GOSPEL OF JOHN
On this week's News Time, we'll visit a coastal community that's hosted a naughty visitor. We'll also learn the many ways the world's been having a ball watching the FIFA World Cup, and then we'll separate feline fact from feline fiction in our Wow of the Week!Quiz Questions1. Which continent was the titanosaur bone discovered in?2. Boccia is a WHAT sport? (Hint: It starts with the letter P)3. Which state has received a visit (with a side of mischief) from Neil the seal?4. What is the name of the duck that's been waddling around in a Mexico jersey?5. The sand cat was given the nickname, "WHAT of the desert"?Answers1. Antarctica2. Para sport3. Tasmania4. Merlin5. Ghost
Coy is back and the boys are talking about his nuptials and the celebrations around it! Plus some summertime comic adaptation hype, listener hotline calls, and much more! Watch the show LIVE (or catch the video replay) exclusively on Patreon & become a Patron to get access to tons of Coycast bonuses! http://www.patreon.com/coycast Join the conversation on discord https://discord.gg/5QZW8uuFAe Coycast is a part of the Dragon Wagon Radio independent podcast network. Visit http://www.DragonWagonRadio.com for more great podcasts This episode was made Possible by the following Patrons: Angel Marquez, April Surrell, Ash Singh, Ben Detrixhe, Connor Graham, Craig Davey, Darth Vadad, Doug Chiarello (Dooger13), Echo in the Mirror, Edi F, Frank Silva, Gilbert Short, Harold Stokes, Jackie Mason, KenReels, Marco Tunstill, Mark Cole, Michael McCarstle, Poppy the Masked Keaton, Robin Wes Parker, Ron Jones, Spencer Walker, Zachary Patsy
7/6/26. Five Minutes in the Word scriptures for today: Galatians 4:18. Good Zeal, Right Motives. Sources: copilot; biblehub.com; Faithlife Study Bible and Logos.com. Blog for this lesson: none Podcast on YouTube: https://m.youtube.com/@hhwscott Podcast website: https://www.hwscott.net/podcast.php Listen daily at 10:00 am CST on https://kingdompraiseradio.com LISTEN, LIKE, FOLLOW, SHARE! #MinutesWord; @MinutesWord; #dailybiblestudy #dailydevotional #Christian_podcaster Barnes Notes on the Bible https://amzn.to/445yM1g #CommissionsEarned
Welcome to this week's Portions Podcast! Today we're talking about The Zeal of Phineas. A man whose passion for God's holiness turned away a plague and changed the course of Israel's history. What does it look like to be jealous for the things God is jealous for? Grab your Bible, and let's dive in. I think you'll be encouraged.Be sure to SUBSCRIBE so you don't miss a video from TFI! Donate to TFI: https://www.togetherforisrael.org/givingpageThe ORIGINS Bible Study: https://www.togetherforisrael.org/storeWeekly Email Sign up: http://eepurl.com/ga8y7HVisit our Website: https://www.togetherforisrael.orgDownload our App: https://subsplash.com/togetherforisrael/download-appJoin us for a tour: https://www.tfi.tours
SummaryThis episode explores the life of the Apostle Peter to understand how to maintain lifelong zeal for Christ. We discuss key lessons from Peter's highs and lows, emphasizing repentance, courage, correction, and perseverance in faith.Chapters00:00 Lifelong Zeal for God03:17 The Life of Peter: Highs and Lows06:07 Courage and Correction in Zeal08:53 Strengthening and Restoring Zeal11:40 Serving Others and Boldness14:40 Humility and Accountability in Zeal17:35 Finishing FaithfullyConnect with Me! Newsletter and Podcasts: https://icandopodcast.comBlogs: https://benjaminlee.blogBooks: https://benjaminlee.blog/books-2/Apparel: https://benjaminlee.blog/resources/#!/Youtube: https://youtube.com/@icandopodcast?si=h9-JkT27jwynZZ-X
7/5/26. Five Minutes in the Word scriptures for today: Galatians 4:17. When Zeal Is Not Love. Sources: copilot; biblehub.com; Faithlife Study Bible and Logos.com. Blog for this lesson: Why the Galatians were Vulnerable to Judaizer Podcast on YouTube: https://m.youtube.com/@hhwscott Podcast website: https://www.hwscott.net/podcast.php Listen daily at 10:00 am CST on https://kingdompraiseradio.com LISTEN, LIKE, FOLLOW, SHARE! #MinutesWord; @MinutesWord; #dailybiblestudy #dailydevotional #Christian_podcaster Barnes Notes on the Bible https://amzn.to/445yM1g #CommissionsEarned
Go to sermon webpage: THE WAY TO THE CROSS
Morgan Davis reflects on Elijah's encounter with the still small voice in 1 Kings 19, exploring how God's quiet instruction challenges zeal, violence, and spiritual overconfidence. In a world often drawn to loudness and certainty, Elijah's story invites us to listen again for the voice of perfect mildness.
#10MinuteswithJesus ** Put yourself in the presence of God. Try talking to Him. ** 10 minutes are 10 minutes. Even if you can get distracted, reach the end. ** Be constant. The Holy Spirit acts "on low heat" and requires perseverance. 10-Minute audio to help you pray. Daily sparks to ignite prayer: a passage from the gospel, an idea, an anecdote and a priest who speaks with you and the Lord, inviting you to share your intimacy with God. Find your moment, consider you are in His presence and click play.
Go to sermon webpage: CALL TO SPIRITUAL GROWTH
Get your copy of our 2026 Annual Read: Tozer on the Son of God by A.W. Tozer.First Time?Start Here: https://bit.ly/MarinersconnectcardCan we pray for you? https://bit.ly/MarinersPrayerOnlineYou can find information for all our Mariners congregations, watch more videos, and learn more about us and our ministries on our website https://bit.ly/MarinersChurchSite.FIND US ON SOCIAL MEDIA• Facebook: https://www.facebook.com/marinerschurch• TikTok: https://www.tiktok.com/@marinerschurch• Twitter: https://twitter.com/marinerschurch• Instagram: https://www.instagram.com/marinerschurchSupport the ministry and help us reach people worldwide: https://bit.ly/MarinersGive
Given at Our Lady of Perpetual Help Catholic Church, Cottage Grove, Oregon.
In this passage, Jesus is going to clear the way to God. Even more, he's going to show us that he himself is the way to God because he is the temple.Sermon Outline:I. What Jesus DoesII. What Jesus ClaimsIII. What Jesus IsSermon Discussion Questions:1. Have you ever had an experience of going through the motions of worship at church, in prayer, in your quiet time, and coming away feeling like you never actually connected with God? What tends to get in the way for you?2. What legitimate things in your life might be displacing worship? What might Jesus want to clear out of your temple to make more room for genuine encounter with God?3. What are you most zealous about right now? How does your passion for Jesus and his church compare to the other things that consume your energy and attention?4. What does it tell us about faith that even the disciples who walked with Jesus were often confused about what he was doing?
What do you pray when life hurts so much that ordinary words no longer feel adequate?In this reflection on Psalm 69, John Ortberg explores one of the most emotionally intense prayers in all of Scripture.Drawing a surprising connection to Howl, John examines how the Psalms give voice to grief, despair, loss, betrayal, injustice, addiction, depression, and suffering.This episode explores:- Psalm 69 and honest prayer- The language of anguish- Why God welcomes our deepest pain- Jesus and "zeal for Your house"- The danger of bitterness and despair- Protecting the soul in suffering- Learning to live in a howling worldFeaturing reflections on:- Allen Ginsberg- John Steinbeck's The Grapes of WrathScriptures:- Psalm 69- John 2:13–17#Psalm69 #JohnOrtberg #Prayer #Suffering #Grief #SpiritualFormation #ChristianFaith #BibleStudy #Hope #psalms
How can Christians tell the difference between true and false zeal for God's name? Pastor John examines Jehu's tragic history in 2 Kings.
This guide covers the readings appointed in the Revised Common Lectionary for the Fourth Sunday after Pentecost (Proper 7), Year A, falling on June 21, 2026. We are well into the green season now — the long, ordinary stretch of Sundays during which the church listens, week by week, to the long witness of Scripture.This Sunday's readings are not gentle. The Gospel continues last week's account of Jesus sending out the Twelve, but where last week was the calling, this week names the cost. Jesus tells the disciples three times not to be afraid, then warns them that the message will divide families, that they will be hated, and that those who try to hold on to their lives will lose them. The Old Testament tracks each offer their own difficult companion. Track One follows Hagar and her son into the wilderness after they are cast out at Sarah's demand — one of the most painful scenes in Genesis. Track Two gives us Jeremiah's famous lament, in which the prophet accuses God of having tricked him into a vocation that has cost him everything. The Epistle, from Romans 6, sets the baptized at the heart of this difficulty: we have died with Christ, and so what could ordinarily destroy us no longer has the final word.This is a Sunday that asks the preacher for both courage and tenderness. The Gospel in particular has been used in some of the most damaging ways in the church's history — to justify family estrangement, to coerce loyalty, to bless suffering that people did not choose. The guide names those misuses plainly in the cautions, because the texts will preach better when their misuses are named than when those misuses are left to lurk.The ReadingsGenesis 21:8–21First Reading (Track One) — Hagar and Ishmael in the WildernessSummaryThe day Isaac is weaned, Abraham throws a great feast. Sarah looks across the celebration and sees Ishmael — the son Hagar bore to Abraham years earlier — and something hardens in her. She tells Abraham to send Hagar and the boy away, so that Ishmael will not inherit alongside Isaac. The text says the matter is very distressing to Abraham, but God tells him to do as Sarah says, with the promise that God will also make a nation of Ishmael. The next morning Abraham sends Hagar out with bread, a skin of water, and the boy. The water runs out in the wilderness. Hagar puts the child under a bush so she will not have to watch him die, and she lifts up her voice and weeps. God hears the boy's voice. An angel speaks to Hagar — do not be afraid, God has heard him where he is. God opens her eyes, and she sees a well that was there all along. The boy grows up in the wilderness and becomes the ancestor of a great nation.Key Ideas for Preaching* The text says God heard the voice of the boy — and the name Ishmael means “God hears.” The story is its own argument: there is no one whose voice God does not hear, including the ones the official story has cast out. Where does your congregation tend to assume that some voices reach God and others do not, and how might Ishmael's name interrupt that assumption?* Hagar does not see the well until God opens her eyes. The water was already there. What might it mean for your people that the help they have been pleading for may already be present, waiting to be seen rather than waiting to be made?* God's promise expands rather than narrows. Isaac receives the promise, and Ishmael will also become a great nation. The text refuses to make this an either/or. Where in your congregation has the assumption taken hold that God's blessing is a finite resource — that someone else's portion must come out of ours?* The story sits uncomfortably with us, and it should. There is real cruelty here, and real grief. What might it look like to preach this scene without rushing toward a moral, letting your people sit with the painful complexity of a family text that does not resolve neatly?Significant Cautions* Hagar's story has been used in the church to claim that one religious people has displaced another — most painfully in claims that Christianity has replaced Judaism, or that the Arab descendants of Ishmael are outside God's care. The text itself refuses this reading. God's blessing extends to both lines.* Sarah's demand and Abraham's quick compliance are easy to moralize — to make Sarah a villain or Abraham a coward. The text is more honest than that. They are real, flawed people inside a real, flawed family system, and the story does not ask us to pick sides among them.* The line that God told Abraham to listen to Sarah has sometimes been used in troubling ways. Read in context, it is God's particular guidance about this particular moment — not a general endorsement of any voice that arrives within a family.* This is a Genesis story that Muslims also hold as sacred — Ishmael is the ancestor of the Arab peoples, and the well in this text is foundational to Islam. Be particularly careful with any language that would imply Christians have an exclusive claim on the material.Hagar and Ishmael in the Desert by Christoffer Wilhelm EckersbergPsalm 86:1–10, 16–17The Psalm (Track One) — Incline Your Ear, O LordSummaryThis is a psalm of supplication from someone in deep need. “Incline your ear, O Lord,” it begins; “I am poor and needy.” The psalmist names God's character — good and forgiving, abounding in steadfast love — and pleads for an answer. The middle of the psalm widens the view: God is unique among all the gods of the nations, the maker of all peoples, the one to whom every people will one day come. The selected verses close with another plea: turn to me, give me strength, save me, show me a sign of your favor.Key Ideas for Preaching* The psalmist names himself “poor and needy” — and names it to God, not hides it. What does it look like for your congregation to bring their actual need to God without first trying to dress it up?* The psalm holds together a private cry and a cosmic vision. In the same breath the psalmist asks God to listen to him and reminds himself that all the nations will one day come and bow down. How might your sermon hold those two together — the intimate and the vast — without flattening either?* The plea is grounded in who God is, not in who the psalmist is. God is good and forgiving, abounding in steadfast love. Where in your congregation has prayer started to feel like throwing words into a void, and how might naming who God is steady that?Significant Cautions* The psalmist asks God to act so that “those who hate me may be put to shame.” That is honest prayer, but it can also become a weapon. Be careful about preaching this verse in a way that licenses contempt for those we disagree with.* “I am devoted to you” can be heard as the psalmist claiming exceptional faithfulness. Read in the context of the whole psalm, it is relationship language, not a boast about merit.Jeremiah 20:7–13First Reading (Track Two) — A Fire Shut Up in My BonesSummaryJeremiah turns to God in something close to anger. You have tricked me, he accuses; you have overpowered me. He has become a laughingstock. Everyone mocks him; his message of judgment has cost him friends and reputation. He has tried to keep silent — but the word of God, he says, is like a fire shut up in his bones, and he cannot hold it in. Even his closest acquaintances are watching for him to stumble. And then, in the middle of the lament, the tone turns. He remembers that God is on his side, that the Lord is with him like a dread warrior. He calls on the assembly to sing to the Lord. The lament does not erase itself, but it ends — for now — in praise.Key Ideas for Preaching* Jeremiah accuses God of trickery and gets away with it. The text does not punish him for the accusation; it preserves it as Scripture. What might it mean for your congregation to hear that even rage toward God can be a faithful prayer?* The word inside Jeremiah is “like a fire shut up in my bones.” He cannot keep it in even when keeping it in would be easier. Where in your congregation is there a truth that needs to come out, and what is it costing your people to hold it in?* The lament ends in praise — not because the problem has been solved, but because Jeremiah remembers who is with him. What does it look like for your people to praise from inside a difficulty that has not yet resolved?Significant Cautions* Jeremiah's lament can be used to suggest that faithful people quickly arrive at peace and praise after suffering. The turn is real in this passage, but it is not automatic, and the rest of Jeremiah's life is not exactly peaceful. Do not rush a lament toward resolution.* “There is something like a burning fire in my bones” has sometimes been used to pressure people into evangelism, as if a faithful Christian must always feel compelled to proclaim. Jeremiah's compulsion is the experience of a particular prophet under particular circumstances, not a universal test of faithfulness.Psalm 69:7–10, (11–15), 16–18The Psalm (Track Two) — A Stranger to My KindredSummaryA lament from someone who has been alienated by their devotion to God. It is for your sake, the psalmist says, that I have borne reproach — I have become a stranger to my kindred. Zeal for God's house has consumed him. He is mocked in the streets; even drunkards make him the subject of their songs. The psalm pleads with God to draw near, to answer, to redeem him from the muck. The selected verses close with an urgent appeal: do not hide your face from me; come near and redeem me.Key Ideas for Preaching* The psalmist's faithfulness has cost him relationships — even with his own family. This pairs powerfully with the Gospel's hard language about division. What does your congregation know about the real cost of taking faith seriously, and how might this psalm give them words for it?* The image of being stuck in the mire, where there is no foothold, is one of the most physical pictures in the psalms. It is not abstract theology; it is what real trouble feels like in the body. How might your sermon let the body of the psalm meet the bodies of your people?* The psalmist does not pretend to be patient. “Do not hide your face from me” is urgent, almost demanding. What might it free in your people to hear that urgent prayer is faithful prayer?Significant Cautions* The psalm has been used to claim a kind of spiritual martyrdom for ordinary discomfort — to dramatize mild inconvenience as suffering for the gospel. The cost the psalmist describes is real. Be careful applying his words to a much smaller scale.* Some verses near these (not included in the reading) contain sharp curses against the psalmist's enemies. The lectionary leaves them out for a reason. If you reach for them, handle them with care.Romans 6:1b–11The Epistle — Buried with Him by BaptismSummaryPaul has just argued in Romans 5 that grace abounds where sin abounds. He hears the objection coming: shall we then sin all the more, so that grace can abound all the more? Absolutely not, he says. And the picture he gives in answer is baptism. To be baptized into Christ is to be baptized into his death — buried with him so that we might also walk into a new kind of life. The old self has been crucified with him. The pull of the old life no longer has the final word. Christ, having been raised, will never die again; death no longer has dominion over him. And so, Paul says, we are to consider ourselves dead to sin and alive to God in Christ Jesus.Key Ideas for Preaching* Paul defines baptism not as a religious rite added on top of a person's life but as a death and a resurrection. The old self has been crucified. The new life is something already begun. How might it shift your congregation's sense of baptism — their own, and any they are about to celebrate — to hear it described in these terms?* “Death no longer has dominion over him” — and so, by extension, over us. This is the same Romans 6 that ties directly to today's Gospel, where Jesus tells the disciples not to fear those who can kill the body. The two readings are saying the same thing in different keys. What changes in your people when the deepest threats lose their final authority?* Paul tells us to “consider ourselves dead to sin and alive to God.” That is not a description of how it feels; it is a posture, a reckoning, a choosing to remember what is true even when experience suggests otherwise. Where in your congregation might this practice of remembering provide more steadiness than trying to feel a particular way?Significant Cautions* “Dead to sin” has sometimes been read as the claim that Christians no longer struggle. Paul is not saying that — he goes on in chapter 7 to describe at length the ongoing struggle. He is describing an orientation, not a finished condition. Say so plainly.* The language of being “crucified with Christ” can be used to romanticize suffering, or to suggest that hardship is the proof of faith. Paul's image is about baptismal identity, not a measuring stick for who is suffering enough.* “Walking in newness of life” can be flattened into self-improvement language. Paul's vision is much larger — a whole new sphere of life in which the powers that used to determine us no longer have the final say.Matthew 10:24–39The Gospel — Do Not Be AfraidSummaryThe sending discourse continues, and Jesus turns to the cost. He warns the disciples that they will be treated as he is treated — if people call the master of the house Beelzebul, his household should expect worse. Three times he tells them not to be afraid. Do not fear those who can kill only the body; fear instead the one who has authority over both body and soul. Do not be afraid: even the sparrows are not forgotten, and you are worth more than many sparrows. Acknowledge me before others, Jesus says, and I will acknowledge you before my Father. And then the hardest verses: do not think I came to bring peace; I came to bring a sword. Loyalty to me will cause division — even within families. Whoever loves family more than me is not worthy of me. Whoever does not take up the cross is not worthy of me. Those who try to hold on to their life will lose it. Those who lose their life for my sake will find it.Key Ideas for Preaching* The phrase “do not be afraid” appears three times in this passage. It is the constant beneath everything else. The hard language about division and loss is held inside that frame. What would it look like for your sermon to make the “do not fear” as loud as the difficult verses around it?* Jesus uses sparrows — the cheapest birds at the market — to make a point about God's attention. Not one of them falls without God noticing; and you are worth more. How might this small, almost throwaway image be exactly the picture your congregation needs of a God whose attention reaches the least-counted parts of their lives?* The “sword” Jesus brings is not his intention but his effect. He is naming a social reality: following him will not be welcome everywhere, even in some families. He is preparing his disciples for that, not endorsing the division. How might your sermon help your people tell the difference between division that follows costly faithfulness and division that follows from cruelty or stubbornness?* “Take up the cross” was, in the first century, the specific image of a condemned prisoner carrying the crossbeam of their execution. It was a death-march image, not a metaphor for ordinary hardship. What is your congregation actually being asked to die to for the sake of Jesus, and how can you name it without trivializing the image?* “Those who lose their life for my sake will find it” is one of the central paradoxes of the Gospels. It is not a license for self-destruction; it is the strange truth that the life that tries to protect itself shrinks, and the life that is given for something larger grows. Where in your people's lives is a small, protected life keeping them from a larger, given one?Significant Cautions* “Do not fear those who kill the body” has sometimes been used to pressure people toward martyrdom or to invalidate ordinary fear. Jesus is not condemning fear; he is steadying people facing genuine threat. Don't use this verse to shame the afraid.* The verse about fearing the one who can destroy both body and soul is genuinely difficult, and many faithful readers have understood the subject of that verse differently. Be cautious about turning it into a casual threat. The weight of the passage is not on the warning; it is on the comfort that immediately follows.* “I came not to bring peace but a sword” has been used in some of the most damaging ways imaginable — to justify religious violence, to bless the cutting off of LGBTQ+ family members, and to license abusive religious leaders demanding total loyalty. Be especially clear: Jesus is naming a social effect, not endorsing harm to anyone.* “Whoever loves father or mother more than me is not worthy of me” has been weaponized by spiritually abusive systems to demand that members cut off family. The wider witness of Scripture — including Jesus' own care for his mother from the cross, and the command to honor parents — flatly contradicts that use.* “Take up the cross” should not be applied to suffering that people did not freely choose — illness, abuse, poverty, grief. Such suffering is not their cross to bear, and calling it that has been used to silence people who needed to be heard.* “Lose your life to find it” should never be used to validate self-harm, the staying in dangerous situations, or the spending of oneself in service of leaders or institutions that demand it. Jesus is talking about the freedom of the gospel, not about self-destruction.Thematic ConnectionsBoth tracks open onto the same difficult Gospel, and both offer it different company.Track One brings Hagar's wilderness story. A woman and her son have been cast out — by the official story, by the family that should have held them. The water runs out. The mother cannot bear to watch the child die. And God hears. The story does not solve what Sarah has done; it does not undo the cruelty. But it insists that no voice is unheard, no person is forgotten, and that the help God provides may already be present, waiting to be seen. Paired with the Gospel's “do not fear” and the sparrow image, the message is the same in two keys: God's attention reaches the ones the world has overlooked.Track Two brings Jeremiah's lament and Psalm 69's cry of alienation. Both texts give voice to the cost of faithfulness — the rejection, the social isolation, the impossibility of keeping silent. Read alongside the Gospel, they put words in the mouths of disciples for whom following has cost something. The whole day, on this track, gives a congregation permission to be honest about how hard faithfulness has been, and a promise that the honesty is itself a form of prayer.Romans 6 anchors both tracks in baptismal identity. Whatever the world's hostility can do, the worst of it has already lost its dominion. Christ has gone down into death and come back out the other side, and the baptized have gone with him.The Gospel is the natural preaching center either way, and it asks particular courage from the preacher. These texts have been weaponized; the cautions in this guide are not theoretical. But the heart of the passage is the threefold “do not be afraid” and the small, almost tossed-off promise about the sparrows. A sermon that lets those quieter verses set the temperature, while taking the harder verses seriously and naming their misuses plainly, will land more honestly than one that either avoids the difficulty or leans into it as something to admire.For preachers following the recent series: this is the third Sunday in the Matthew 10 arc. Two weeks ago, Jesus called Matthew from his table. Last week, he sent the twelve out with empty hands and the compassion of the Lord of the harvest. This week, he is honest with them about what the sending will cost. The shape is now complete: found, sent, warned. Next week, the lectionary begins to move into the parables of the kingdom. This is a public episode. 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Today NASA introduced the crew for Artemis III, and after the female astronaut from Artemis II became a rock star it was noticeable that the crew for III was all male. That prompted Jason to ask - in our zeal to get rid of DEI, have we left women behind?
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