BBC Sermon Cast

The gospel is only good news to those who know the bad news. In this passage, Paul unpacks the bad news that sinful insubordination leads to idolatry, which bears the ugly fruit of immorality revealing a kind of insanity culminating in all kinds of insurrection. This very bad news characterises human history. But like a diamond placed on a dark background, this very bad news reveals why Paul is not ashamed of the very good news of the gospel.

In vv. 1–7, Paul emphasises his faithful gospel stewardship, a stewardship that protects the gospel. Verses 8–15 emphasise his desire for fruitful gospel partnership as a means to propagates the gospel. And in vv. 16–17 he explains his gospel confidence for proclaiming the gospel. We will study these profound verses under three headings: 1. Gospel Pride (v. 16a) 2. Gospel Power (v. 16b) 3. Gospel Provision (v. 17)

Despite flaws, the church at Pergamum received Christ’s gracious commendation for their faithfulness, their faithfulness in a hostile environment, their tenacious testimony, and their enduring evangelism. Christ’s letter to this church teaches us some important lessons. Though flawed and fragile, believers possess the Spirit of God. By his power, we can make a tangible difference for God's kingdom, inspiring others through faithfulness in trials, suffering, and everyday life.

The book of Romans highlights that, since believers are saved by the God of hope, they will abound in hope (15:13). This hope abounds as the believer is strengthened by the gospel. This was Paul’s desire for the church(es) in Rome. In his hope-filled greeting, he declares that he is thankful (v. 8), prayerful (vv. 9–10), and that he desires to be both useful (vv. 11–12) and faithful (vv. 13–15).

Scripture says that all who desire to live godly in and for Christ Jesus will suffer persecution (2 Timothy 3:12). Jesus did not hide this from his would-be disciples (Matthew 10:34–39; etc.), nor did he hide it from the faithful saints of the church in Smyrna. She was a suffering, yet faithful, church whom the Lord exhorted to continual fidelity. We see three things in the letter:   1. The Lord is Honest with His Church (vv. 8–10) 2. The Lord is Hopeful for His Church (v. 10) 3. The Lord will Honour His Church (v. 11)

The book of Romans has been a history-shaping epistle in the life of the church. It was from Romans that Augustine was converted, as were Martin Luther and John Wesley. An early Catholic, a Reformed Protestant, and an Arminian Methodist could at least agree on the most essential aspect of Christianity: the gospel. This is why Paul wrote Romans: to strengthen a church in the gospel of God. In these opening verses, Paul introduces this glorious gospel.

Having commended the congregation for its works and its willingness to suffer, Jesus rebukes the church in Ephesus for having forsaken its first love, and calls it to repentance. We consider two things from the text: 1. A Critique of the Church (v. 4) 2.⁠ A Call to the Church (vv. 5–7)

The “killability” of the Son of God was an essential reason for the incarnation. Jesus Christ needed to die for sinners as a sinless man. This required conception, birth, and maturation to adulthood—all of it sinlessly. Jesus’ maturation as a human being assures us of his perfectly victorious mission. Our passage points to this certain maturation of the incarnate Son of God: 1. Normal Maturation (vv. 39–40) 2. Spiritual Maturation (vv. 41–50) 3. Relational Maturation (v. 51) 4. Perfect Maturation (v. 52)

In the first of the letters to the seven church of Asia Minor, Christ reveals himself as the one who knows. Specifically he reveals himself as the one who knows three things about the church in Ephesus: 1. He who knows the church 2. ⁠He knows their works 3. ⁠He knows their suffering The one who knew the church in Ephesus knows our churches also.

Christmas, the incarnation of the Son of God, is a story of humiliation. From conception to the cross, Jesus the Christ humbled himself to save sinners. And those whom he saves are called to identify with him in his humiliation. We see this in the text before us. Two old and faithful saints serve as wonderful examples. We will study this under two headings: 1. The Humiliation of Incarnation (vv. 21–24) 2. The Humiliation of Identification (vv. 25–38)

The Revelation of Jesus Christ points us to the reality that Jesus Christ rules and reigns in his church and, through the church, reigns in this world. This Revelation provides the local church with both reassurance and a Christ-centred motivation for repentance and reformation as church members. This is the goal as we study Revelation 2–3. But first things first as we unpack 1:1–20 under the following headings:   1. A Promised Reward (1:1–3) 2. A Powerful Reminder (1:4–8) 3. A Prophetic Revelation (1:9–20) 4. A Perpetual Relevance (Chapters 2–3)

We all make plans. Some do it because they are super organised, while others do it because they are compelled to. As we face a new year, and seek to live well, Proverbs 16 offers some valuable reminders about who is really calling the shots, and how we ought to live as a result. We will consider three challenges from this chapter: 1. Don’t Trust Your Flesh 2. Embrace God’s Sovereignty 3. Follow God’s Prescription

The book of Acts records the various ways in which the gospel message was preached and received around the world. Acts 14:8–18 records one such episode. Some people missed the message that Paul was preaching, focusing more on the miracle and the messengers. And today, when God speaks through his word, we are at risk of missing the message because of our cultural, religious, and historical baggage that we bring with us, or because we focus on the messenger more than the message. But we ought rather to be like the cripple whom Paul healed: All he came with was faith to be made well. We consider this text under three headings: 1. The Miracle (vv. 8–10) 2. The Misunderstanding (vv. 11–13) 3. The Message (vv. 14–18)

There is one God and one Mediator—Jesus Christ, our Prophet who speaks, our Priest who saves, and our King who reigns. The idea that Jesus finished his work when he died is false. He finished his atoning work, but his mediatorial work continues, and it is largely ignored by the church.

Until this point in our studies of Luke’s nativity narrative, we have been exposed to the announcement of John the Baptist’s conception (1:5–25) and his birth (1:57-80). We have also been exposed to the angelic announcement and actual virgin conception of the promised Saviour, Jesus (1:26–56). In this study, we conclude these advent studies with the birth of the God-Man: Jesus (v. 21), the Saviour who is Christ the Lord (v. 11). This is historically certain and certainly historic. We consider three truths from this text: 1. The Incarnation is Certainly Historical (vv. 1–7) 2. The Incarnation is Certainly Historic (8–14) 3. The Incarnation Requires a Certain Response (vv. 15–21)

The incarnation—God becoming man—certainly happened; it is grounded in historical fact. One of those facts is that, in accordance with God’s prophetic promise, he would send “a messenger” who would “prepare the way” for Messiah (Malachi 3:1). The faithful remnant in Israel was expecting this messenger. In this passage, that messenger—the one who would become known as John the Baptiser—arrives. And with his arrival also arrives a certain expectation of God doing a wonderful work of redemption. All of this is at the heart of the passage before us. We will study this under the following headings: 1. Promised Fruit (vv. 57–58) 2. Professed Faith (vv. 59–64) 3. Perplexed Fear (vv. 65–66) 4. Prophetic Fulfilment (vv. 67–80)

Jesus tells a parable about a persistent widow. As we consider the passage, we must recognise a crucial truth: Prayer is for the weak, the needy, and the dependent. Just as a child persistently calls out until heard, we are called to approach our Father with childlike faith, shedding our self-reliance. We will see who needs to pray, how we must pray with persistence, and the powerful reasons we have for praying, encouraged that our righteous God is infinitely better than the unjust judge. 1. Who Needs Prayer? (vv. 1–3a) 2. How We Pray (vv. 3b–6) 3. Reasons to Pray (vv. 7–8)

Luke was certain about the incarnation; he was certain that God performed the ultimate miracle: God becoming man; God’s Son “begotten, not made.” And this in the womb of a virgin. In 1:26-56 Luke records the historic and historical account of Mary receiving this news. Her faith-filled response is a model for every Christian. We will study this certain incarnation under four headings: 1. A Gracious Revelation (vv. 26–33) 2. A Godly Response (vv. 34–38) 3. A Glad Reassurance (vv. 39–45) 4. A Glorious Rejoicing (vv. 46–56)

Though Paul primarily addresses aspiring church leaders in 1 Timothy 3:4–5, nevertheless every Christian should aim for a biblically blameless household—one that is well-ordered to the glory of God. Christ-motivated cosmos rather than chaos is to characterise our homes.

To paraphrase Charles Dickens, Luke 1 describes both the worst of times and the best of times. In a dark period of Jewish history, the light was preparing to shine. The famine was fading and the silence was about to be shattered. This is the story of Christmas and it begins with God’s remnant. We can be encouraged that it only takes a remnant for great things to happen.

Contemplating God’s gospel restores our hope. This is precisely the message of Amos 9:11–15. Christian, may your hope be restored today. If you are not a Christian, may you become one today and join with those who, by God’s grace, have had hope restored. We consider two things from this text: 1. A Restored People (vv. 11–12) 2. A Restored Paradise (vv. 13–15)

Like many throughout history, many in our day are guilty of self-righteous spiritual presumption. The idea that religious people would be under the wrath of God is ludicrous and highly offensive. Like water off a duck’s back, the self-righteous deflect any idea of God’s threatened condemnation. But like Israel of old, they are headed for a sobering wakeup call. We see this in Amos 9:1–10.

Every Christian is blessed by God to be a member of a local church. And with this privilege comes the responsibility to be a responsible member of the church. Being entrusted with the keys of the Kingdom of God each member is to fulfil various responsibilities with reference to the what, the who, and the how of the gospel. We consider the text under the following headings. 1. Jesus’ Confrontation (vv. 13–16) 2. Jesus’ Affirmation (vv. 17–18) 3. Jesus’ Assignment (v. 19)

The covenantal unfaithfulness of Israel, the Northern Kingdom, has doomed them for God’s irrevocable judgement. They are hopeless for deliverance and this is sealed by God’s silence towards them. For this reason chapter 8 is one of the saddest prophecies in scripture. It is also one of the most frightening for there is going to be a famine of hearing the word of the Lord. Among other lessons to be learned is that we dare not treat God with contempt by taking his grace for granted. We consider the text under the following headings: 1. An Ominous Silence (vv. 1-3) 2. Justified Silence (vv. 4-6) 3. The Sound of Silence (vv. 7-10) 4. Heaven’s Silence (vv. 11-14)

The call to be “not quarrelsome” is a call to reflect the peace of Christ in every sphere of life. True peace is not born of temperament but of transformation—a heart ruled by the Prince of Peace rather than by pride or passion. The Spirit of Christ enables believers to listen with grace, speak with restraint, and engage conflict redemptively. In a world driven by argument and anger, the non-quarrelsome life stands as a living testimony that the gospel not only reconciles us to God but also makes us agents of reconciliation in his church and beyond.

The Bible teaches throughout that God’s unshakeable love is everlasting and extends to every tribe and tongue and nation. His love, displayed most clearly in the gospel, is the thing that should drive his people’s desire to praise him, as we see in Psalm 117. We consider this briefest of Psalms under two headings: 1. The God of All Nations (v. 1) 2. The God of Unshakeable Love (v. 2)

Christians often struggle to trust God when it comes to meeting daily needs. As we continue working through the character qualities of a maturing Christian, we come to the matter of not loving money—of learning the discipline of true contentment and trust in the God who provides our needs.

The crowds who followed Jesus were hungry, but they were seeking a handout that would only last a day. Jesus responded with perhaps his most challenging, shocking, and life-giving teaching: He is the Bread of Life. As we consider John 6:47–59, we will consider how this Bread from heaven is a gift which sustains and nourishes those who receive it by faith. We consider three things from this text: 1. The Bread of Life is a Gift From Heaven (vv. 48–51) 2. The Bread of Life Sustains and Nourishes (vv. 57–58) 3. The Bread of Life Must Be Received (vv. 44–47)

Having faithfully proclaimed God’s revealed words (chapters 1–6) Amos now faithfully proclaims God’s revealed visions (chapters 7–9). God’s people are expected to take these seriously, for their lives, quite literally, depend on it. In this chapter, Amos makes clear that God’s word trumps man’s words. May the Lord help us to recognise and submit to all that God says.

Learning about a mature Christian’s character, and that of an elder, is being able to think God’s thoughts about God’s words. Once we understand what these words and characteristics mean to the Lord, then we are in a better place to live them out.

When Scripture says that an elder must not be a drunkard, it speaks to more than avoiding drunkenness. It calls us to have a mature and godly relationship with the good gifts God gives. This qualification reminds us that spiritual maturity involves self-control, gratitude, and wisdom in how we use God’s blessings. True Christian maturity is not found in abstaining from good things, nor in overindulging, but in enjoying God’s gifts rightly—with thankfulness, restraint, and dependence on him.

The danger of spiritual complacency presents a clear and present danger which Christians all too often do not see clearly as a danger! So it was with the people of God to whom Amos ministered. Amos addressed their woeful complacency in chapter 6 by confronting it (vv. 1–7) and by condemning it (vv. 8–14). May God rescue us by empowering us to both repent and to resist the sin of complacency.

To be hospitable is to be a soul winner. It is to draw or welcome a stranger so that you can invite them into the household of God. This is required of elders and is to be aspired to by all believers. Christians should work to overcome their hesitancy to reach out to strangers and and look beyond strange appearances to see and love strange souls.

Matthew 5:43–48 record some of the most countercultural words in Scripture. Here, Jesus calls us to love like the Father—to love not only those easy to love, but to even love those we might otherwise consider enemies. The text contains three imperatives to help us love like our Father: 1. Reject the World’s Love (vv. 43–44) 2. Reflect the Father’s Love (vv. 45–47) 3. Reach for the Father’s Standard (v. 48)

Colossians 3:1–4 addresses how Christians can experience genuine spiritual transformation and victory over sin. Paul contrasts the bondage of legalistic false religion—characterised by empty rules—with true Christian freedom found in seeking and setting our minds on things above. Rather than focusing on earthly regulations or our own performance, lasting change comes from fixing our minds on Christ and the treasures of wisdom and knowledge hidden in him.

The third commandment warns, “You shall not take the name of the Lord in vain” (Exodus 20:7). This prohibition applies to everyone, but especially to God’s people. Though often “at worship,” Israel was nevertheless guilty of taking God’s name in vain. She exercised plenty of “God talk” but it was empty talk. It was vain, empty, futile talk. And she would be judged for it. To her great surprise. We too can be equally guilty. Our passage addresses the problem of mere “God talk” under three broad headings: 1. God Talk Exclaimed (vv. 18–20) 2. God Talk Exposed (vv. 21–24) 3. God Talk Exiled (vv. 25–27)

God is the one who appoints the times and events that happen in our lives. He appoints both good and bad times, so that we will come to know and fear him as Lord. We consider two broad truths from these verses: 1. Life is Bittersweet (vv. 1–8) 2. Life is Beautiful (vv. 9–15)

What will move a church to guard its unity and to walk worthy of its calling? What will keep a Christian believing in Jesus in the face of distraction or suffering? What will cause us to worship with joy and thanksgiving? Only what Paul prays for in Ephesians 1:15–23.

What comes to mind when you think of a respectable person? Perhaps someone who is put together, successful, healthy and influential. Even the world has all sorts of standards of respectability, but they sometimes differ from the biblical image. Scripture teaches that being respectable means ordering our lives according to the truth and adoring that truth with our lives. We consider three aspects of what it means to be respectable. 1. Respectable: According to Scripture 2. Respectable: According to the World 3. Respectable: According to Christ

The book of Amos has a way of getting under our spiritual skin, revealing hypocrisy and mere formalism in our professed love for God. Amos is a powerful reminder that God knows whether our worship is faithful or a mere façade. In 5:1–17, Amos addresses this in terms of a funeral dirge. He declares to be dead that which professes to be alive and makes the earnest appeal to seek God and live.

In a world filled with shallow displays of virtue and slavery to sin, true freedom and righteousness is only possible in Christ. Scripture calls us to be self-controlled—not by sheer willpower, but by yielding ourselves to the rule of Christ, who perfectly obeyed the Father and now strengthens his people by his Spirit. Together, we’ll explore “Christian Self-Control: Christ in Command” through three headings: 1. The command to grow in self-control 2. The heart of Christian self-control 3. Practical strategies for self-control

In Amos, we hear God’s thunderous threatening—his roaring resolve of irrevocable judgement. God’s people, and the world, were being prepared to meet their God, to give account to him. And depending on their response to this message, they would either meet God in his wrath or in acceptable worship. The choice was theirs. The choice is ours as well. 1. A Stunning Indictment of the Women (vv. 1–3) 2. A Sarcastic Call to Worship (vv. 4–5) 3. A Stubborn Response to the Word (vv. 6–11) 4. A Sobering Warning of Wrath (vv. 12–13)

Possibly more than ever, the believer in Christ needs to be vigilant and awake to the many battles that are raging for a piece of our mind. The sober-minded Christian lives with a single-minded focus on the glory of Christ, which will be revealed to us in eternity and will shape how we live each day in this world. We consider three things: 1. A Definition 2. A Contrast 3. A Circumspect Hope

Amos 3:1–15 warns against the peril of false security before God. Israel imagined that their heritage, religious practices, and prosperity guaranteed safety, but Amos declared that privilege brings responsibility, and grace creates obligation. God’s roar through his prophets revealed that judgement was certain, for his justice is impartial and his warnings are never empty. Outward religion and cultural identity cannot save, and wealth cannot protect. Our only true refuge is found in Christ, who bore the judgement we deserve and rose to grant salvation to all who repent and trust in him. Four truths rise to the surface of the text. 1. God’s Grace Creates Godly Obligations (vv. 1–2) 2. God’s Warnings Point to Serious Consequences (vv. 3–8) 3. God’s Justice is Universally Impartial (vv. 9–12) 4. God’s Judgement is Humanly Inescapable (vv. 13–15)

After happily hearing of “Yahweh the Warrior” meting out judgement upon the surrounding nations (1:3–2:5), Amos then declares to Israel, “The same Warrior sees your sins as well. Thou art the nation!” Amos 2:6–16 instructs us that to sin against grace is even more awful than sinning against conscience. To whom much is given, much is required.

God’s design for marriage from the beginning was clear: one man and one woman joined together in covenant faithfulness (Matthew 19:4–6). This is not only a standard for elders, but a call for every Christian—married or single—to reflect the purity, devotion, and integrity of Christ in relationships. To be “the husband of one wife” is ultimately to be a one-woman man or a one-man woman, faithful in body, heart, and mind. When the church lives this way, it becomes a living testimony of the gospel.

In Amos’s first message, he is called to denounce the atrocities of seven nations surrounding Israel. These nations face impending and irrevocable judgement. But while some are crying out, “Amen!” they do not realise their own guilt. The noose of judgement is tightening. Is there any escape?

Corporate fasting, distinct from individual believers simply choosing to fast at the same time, occurs when the church deliberately comes together to fast for specific purposes. Building upon Jesus's teaching in Matthew 6:16-18 that believers should fast joyfully and in secret before the Father, Scripture provides clear examples of corporate fasting. The practice demonstrates collective dependence upon God, creates space for clearer understanding of his word (not mystical revelation), and should be consecrated for specific purposes rather than used as a means to manipulate divine outcomes.

Ecclesiastes 11:1-6 addresses the human tendency to become paralysed by uncertainty and “what if” thinking, using the metaphor of casting bread upon waters and sowing seed despite not knowing the outcomes. While we live in a world of unknowns, we are called to live boldly rather than passively. The text teaches four key principles for faithful living amidst uncertainty: 1. Live proactively (vv. 1–2) 2. ⁠Live contentedly (vv. 3–4) 3. ⁠Live faithfully (v. 5) 4. ⁠Live actively (v. 6)

Amos is the first of the writing prophets to confront God’s people with their need to repent of self-sufficient self-righteousness. Like those to whom Amos was sent, we need to take God seriously preparing for the day we will stand before him. As we do so then his warnings of destruction can be replaced with an anticipation of hope.

First Timothy 3:1–2a issues a call for Christians and churches to pursue blamelessness—before God, before other Christians, and before the world—as a reflection of Christ’s character, using the qualifications for church elders as a model for all believers. Every church member should pursue the Christlike character expected of leaders. When this happens corporately, the church becomes a powerful testimony that glorifies God and impacts the world.

Mark 10:46–52 reveals that saving faith is stubborn faith. The Christian life is a war requiring soldier-like vigilance, yet many Christians buckle under pressure rather than persisting in faith like Bartimaeus did. His stubborn faith—refusing to be silenced, throwing off his cloak, and springing up when called—resulted in both physical healing and spiritual salvation, as he immediately followed Jesus to Jerusalem. The text challenges Christians to examine whether their faith demonstrates this same stubborn persistence when faced with opposition, trials, or feelings of guilt.

Active soldiers who fight in war are good soldiers and therefore they suffer. Unlike civilians, active soldiers have the duty of being disciplined and fight to obey their commanding officer who enlisted them. Second Timothy 2:3–4 highlights three things about good soldiers: 1. Good Soldiers are Dedicated to the Gospel Christ 2. Good Soldiers are Disciplined in Service to Christ 3. Good Soldiers are Devoted to the Person of Christ

Having written a difficult letter, the apostle Paul finally concludes. All that needs to have been said has been said. The Corinthians should prepare for Paul’s imminent visit (vv. 1–10) and here in his final words he tells them how to prepare: They should 1. rejoice with one another (v. 11), 2. receive one another (vv. 12–13), and 3. remember alongside one another (v. 14)

Anything prioritised over God constitutes idolatry. The account of the capture of God’s ark in 1 Samuel 5 emphasises God’s supremacy over idols and encourages self-reflection on personal idols and warns against clinging to them, as God will ultimately expose and remove them to receive exclusive worship.

The local church is the primary setting for spiritual growth and members have a biblical duty to care for one another through the word. The various “one another” texts in Scripture illustrate the responsibility of Christians to love, honour, forgive, and instruct each other. A church culture of discipleship is fostered through meaningful membership, where members view their commitment as a covenant to care for and invest in one another.

Paul’s great burden for the Corinthian church was for them to be restored to the glorious image of the Lord Jesus Christ. This, of course, is the goal of the gospel. In the final words of this epistle, Paul highlights three requirements for a church’s spiritual restoration: 1. Gospel Authority (vv. 1–4) 2. Gospel Assurance (vv. 5–6) 3. Gospel Affection (vv. 7–10)

Second Timothy is a letter about suffering. The apostle Paul has Timothy’s tears in mind as he writes the epistle. In 2:3-6, Paul encourages Timothy to lean into his suffering and endure it. In this passage, Paul warns Timothy against three temptations that promise to inappropriately ease the suffering of Christians in every age. 1. The temptation to ease suffering with distraction (vv. 3–4) 2. The temptation to ease suffering through disobedience (v. 5) 3. The temptation to ease suffering by dawdling (v. 6)

The world (evil and corrupt systems) is a very dangerous enemy for God’s people, as its influence is subtle and its effect enslaving and blinding, keeping them from savouring Christ and living for eternal things. We consider this text under three broad headings: 1. Cannot coexist with God’s love 2. The source is not from God 3. It loves what is passing

The accomplished work of Christ on our behalf, by his Grace, is the greatest motivation to live godly lives that adorn the gospel for his glory.

Luke 23:46 challenges us to reflect on the art of dying well by looking at how Christ faced death: with peaceful confidence and intimate trust in the Father. Jesus teaches us that preparing to die begins with cultivating intimacy with our heavenly Father now. As believers, we are called to live with that same assurance, entrusting our lives—and our deaths—into God’s faithful hands.

Psalm 63, written while David was in the wilderness of Judah, fleeing from Absalom’s murderous coup, reveals David’s deep longing for intimacy with God. Exiled from tabernacle worship, he knew that intimacy was still possible, and he offers some counsel for all who, like him, seek, thirst, and faint for intimacy with God. We consider this Psalm under four broad headings: 1. Desire God Genuinely (v. 1) 2. Seek God Corporately (vv. 2–4) 3. Be Satisfied with God Privately (vv. 5–8) 4. Celebrate God Consistently (vv. 9–11)

Acts 12:20–24 records a brief but striking narrative about a man who, in his pride, opposed the church, only to find himself opposed by God. Herod was a man who suffered deeply from delusions of grandeur: ideas and visions of one’s self worth and importance that are out of step with reality. This malady is a temptation for all who are not clearly fixing their gaze on the mission of Jesus. When we seek the flattery and praise of others, we are at risk of deluding ourselves. We consider three things from this text: 1. ⁠God’s Purpose on Stage (vv. 1–19) 2. ⁠Herod’s Pride on Stage (vv. 20–22) 3. ⁠God’s Power on Stage (vv. 23–25)

After thirty sermons in the Sermon on the Mount, the closing verses remind us that it is not only about the teachings but about the Teacher. The Pharisees taught by authority (handed down), but Jesus taught with authority—because he is God, the great “I AM.” The God who gave the law to Moses on Mount Sinai is the Jesus who delivered the Sermon on the Mount. But instead of “stay away from the mountain,” Jesus invites us to come because he is the law and the mediator and the sacrifice.

“A Pastor’s Prayer for His People” from Philippians 1:9–11 shows Paul praying for love, fuelled by truth and discernment, which leads to a life of purity and fruitfulness. This powerful prayer reveals God’s work in us, not only for our transformation but ultimately for his glory and praise. We consider the text under two broad headings: (1) A Pastoral Purpose (v. 9a); and (2) A Prayer for Profound Transformation (vv. 9b–11).

In the final words of the Sermon on the Mount, Jesus tells a parable about two builders—one wise, one foolish. Both hear his words, build houses, and face storms. But only one house stands. This message reminds us, that the direction of our lean—our foundation—matters more than appearance. Which way are you leaning and what are you building on? We will look at this parable under the following headings: 1.⁠ ⁠Foundations Matter 2.⁠ ⁠Same Blueprint, Different Lean 3.⁠ ⁠The Storms Will Reveal Your Lean

First Samuel 22 presents a comparison between two contrasting kings—Saul and David—which illustrates the choice every person must make between following God’s chosen king or the world’s way. Neutrality is impossible: Everyone must choose a side. While following Jesus may not bring popularity or earthly success, it offers the only true safety and eternal life.

Matthew 7:21–23 is one of the most sobering passages in all of Scripture. The mark of the King’s servants is that they live according to the will of the King. There are many who are quick to speak in the name of the King, but will one day find themselves unwelcome in his presence.

As Paul prepares for this third visit to the church at Corinth, he is apprehensive over what he might find. He is concerned about the damage done by the false apostles and by those who are self-willed and self-indulgent. He writes, therefore, to give them the heads up by: 1. making a foolish admission (vv. 11–13), 2. professing his fatherly affection (vv. 14–18), and 3. pastorally admitting his fearful apprehension (vv. 19–21)

Anyone who has taken a hike in the wild knows how difficult it often is to identify certain plants and fruit. But in times of survival, being able to identify plants and fruit could mean the difference between life and death. In Jesus’ next warning in the Sermon on the Mount, we find an exhortation to identify teachers and Christians by their fruit. Anyone can mask their true intention, but a discerning Christian will know the difference.

As Paul continues to warn the Corinthian church about false apostles, he informs them of a remarkable revelation he had experienced. But he goes on to show another remarkable revelation: God’s power revealed in our weaknesses. In doing so, he writes a passage that has brought comfort to millions of Christians by its revelation of God’s all sufficient grace.

Matthew 7:12–14 contains two of Jesus most famous Sermon on the Mount sayings: the golden rule (v. 12) and his teaching on the wide and the narrow gate (vv. 13–14). Taken to heart, these exhortations rescue us from pursuing a life of ease and help us to die to self, take up our cross, and daily follow him. We consider two things from these verses: 1. Christian Love (v. 12) 2. The Way to Life (vv. 13–14)

In this very personal, pastoral address to the Corinthian church the apostle Paul is doing something that he hates to do: talk about himself—a course that can be foolish. He is quite literally “playing the fool” to protect God’s flock. Sometimes, fools need to be answered (Proverbs 26:5) and in this passage Paul wisely answers them for the welfare of the church.

Matthew 26:64 wonderfully points to the victorious rule and reign of the Lord Jesus Christ. In response to Caiaphas’s cynical question about his identity, Jesus responded, “Yes, I am Messiah and I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” Jesus was prophesying and promising his ascension.

As the spiritual father of the Corinthian church, Paul was deeply concerned about apostolic pretenders who had infiltrated the church attempting to lead her astray; leading her away from her betrothed Saviour. As Paul writes to warn the church, we benefit, for we also need to be alert and aware of Satan’s dark servants who pretend to be servants of righteousness. We will study this passage under three headings: 1. A Father’s Jealous Care (vv. 1–6) 2. A Father’s Sacrificial Commitment (vv. 7–11) 3. A Father’s Bold Courage (vv. 12–15)

In Matthew 7:7–11, Jesus tells his followers to ask, knock, and seek for the good things that God promises to his children. We learn two lessons from these verses about the prayers of God’s people: 1. Pray with Persistence (vv. 7–8) 2. Pray with Confidence (vv. 9–11)

Corporate worship happens regularly. When Jesus rose from the dead, Christians began to gather on the first day of the week and so, two thousand years later, we continue to do this, every seventh day. Familiarity all too often breeds contempt and we can begin to allow worship to become mundane, or to morph into something that is more about us and our needs than it is about God and his glory. Hebrews 12:28–29 reminds us of some truths about the God that we are gathering to worship, and helps to refocus our hearts and minds, grateful for the opportunity we have each week to worship together. We ask three questions of this text: 1. What is worship (v. 28)? 2. Who do we worship (v. 29a)? 3. How should we worship (v. 29b)?

Matthew 7:1–6 contains a well known teaching about hypocritical judging. Jesus presents us with a warning about harbouring an overly critical spirit towards others and challenges us to see the hypocrisy of doing so. Rather, we are to learn to see clearly so that we may be a help to our brothers and sisters in Christ. Only once we have learnt to see ourselves clearly will we be able to clearly discern between good and evil. We unpack this section in four steps: A warning (vv. 1–2) A challenge (vv. 3–4) Learning to see clearly (v. 5) Clearly discerning (v. 6)

Paul’s opponents in Corinth were commending themselves and criticising Paul by the use of a worldly metric. In their estimation, the Corinthians should reject Paul and replace him with them. But, of course, the metric that Paul used was very different to the metric the imposters used—as different as night and day; as different as spiritual light and spiritual darkness. This passage helps us to measure ministry by God’s metric.

God’s loving provision enables us to not be overly concerned and distracted by our material needs; rather, we are free to obey Jesus’ command to seek God’s kingdom and his righteousness first and foremost.

This passage begins the final section of 2 Corinthians, in which Paul calls the church to join with him in opposing false teachers who threaten the spiritual health of the church. These opening verses serve as a call to spiritual warfare. In these six verses, the Christian is encouraged in God’s divine power and equipped to go forth with gospel confidence, confronting a world seeking refuge in unbelief.

In Matthew 6:19–24, Jesus urges his readers to lay up their treasures in heaven rather than on earth. If we treasure Christ, we will have lived the life!

The purpose of the chapter was to encourage the Corinthian church to gracefully and hence gratefully keep their promise of giving an offering for a suffering church. Because of gratefulness for God’s grace in Christ, believers are to give wilfully (vv. 1–5), worshipfully (vv. 6–11), and wonder-fully (vv. 12–15). What was true for them remains true for all Christians, in all places, at all times.

Financial integrity, like every ethical matter of the local church, is influenced by the gospel. When church members, including church leaders, live as witnesses of the resurrected Lord, funds entrusted to the church for ministry will be safeguarded to the glory of God. Having highlighted grace giving (vv. 1–7) and gospel giving (vv. 8–15), Paul next speaks of glorious giving (vv. 16–24). We see this in three ways: 1. Glorious Responsibility (vv. 16–17) 2. Glorious Accountability (vv. 18–22) 3. Glorious Credibility (vv. 23–24)

Good Friday presents another opportunity for us to be reminded that Jesus came as the King of the Universe to deal with the world's greatest problem: sin. Men and women can easily take Christ for granted, just as they did in the days Jesus lived. We are reminded from Matthew 26:6–13 that, like the original disciples, we will not always have Christ with us. This is a sober warning for those who have yet to put their faith in him, but a joyful reminder to believers of God’s love for them. We consider this text in three stages: 1. Jesus Was Born to Die (vv. 12–13) 2. What a Waste (vv. 6–9) 3. You Will Not Always Have Me (vv. 10–11)

At the last Passover he celebrated with his disciples, Jesus implemented what has since become known as the Lord’s Supper. The Last Supper (of a particular kind) was replaced with a new kind of Supper, which is uniquely the Lord’s possession. We will consider Luke’s narrative of these events under three broad headings. 1. The Anticipated Hour (vv. 14–15) 2. The Announcement of the Hour (vv. 16–20) 3. An Alarming Hour (vv. 21–23)

Fasting is not a practice that we tend to frequently include in our worship, but Jesus taught on it in the Sermon on the Mount. In these verses, we discover two categories of lessons on fasting: 1. Lessons on How Not to Fast (v. 16) 2. Lessons on How to Fast ( vv. 17–18)

Grace and gospel are inseparable truths informing Paul’s instruction for the Corinthian church to financially assist the suffering church in Jerusalem. Their gospel-induced giving will equip the church in Jerusalem to persevere in her gospel ministry. Our text informs us that gospel giving: 1. declares belief in the gospel (vv. 8–9) 2. demands perseverance in the gospel (vv. 10–12) 3. demonstrates partnership in the gospel (vv. 13–15)

The Lord’s Prayer lies at the heart of the Sermon on the Mount. Its purpose within the broader context is to distil the prayerful desire of Jesus’ kingdom disciples. If we desire to flourish within God’s kingdom, we must rightly relate to God in prayer the way that Jesus teaches. After addressing God as our Father (v. 9a), we pray for heaven to come on earth (vv. 9b–10) and for our Father to provide what we need (vv. 11–13). All of this is only possible in the life of a person who has taken hold of the forgiveness of their sins (vv. 14–15).

Sadly, the subject of financial giving is often considered “controversial.” This is both harmful and needless because biblical giving is both a result and a revelation of God’s gospel grace. As Paul begins a two-chapter discourse on “giving and the church,” he grounds us in the biblical teaching of grace giving. He helps us to see that giving is a gospel issue. We will discover this under these headings: 1. Grace Experienced (vv. 1–2) 2. Grace Exemplified (vv. 3–5) 3. Grace Excelling (vv. 6–7)

As we continue to study the Sermon on the Mount, we see Christ elaborate further on how genuine citizens of the kingdom do not practise their righteousness to be seen by others. In Matthew 6:5–8, Jesus addresses the critical distinction between hypocritical and righteous prayer. He shows how prayers motivated by a desire for public admiration or a transactional approach are empty and offensive. Conversely, he emphasises the nature of genuine prayer as intimate communion with the Father, a natural expression of a believer’s relationship with God. Jesus underscores the reality that true prayer is not about the perfection of words or the performance of piety, but is rather an exercise of faith rooted in a transformed heart. We consider this text under two broad headings: 1.⁠ ⁠Hypocritical prayer (vv. 5, 7) a. Practice of piety b. Perfection of words 2.⁠ ⁠Righteous prayer (vv. 6, 8)

Deuteronomy presents Israel on the brink of great things: They’re about to enter the land of promise, conquer mighty nations, and have God go before them. But at this junction, God, speaking through Moses, decides to temper Israel’s excitement with a dose of realism. Even with the blessings come temptations to forget and fall away. So God reminds us, as he reminded Israel, to remember where we are, remember who he is, and remember where we came from. We consider these three exhortations from this text. 1. Remember Where You Are (vv. 1–3) 2. Remember Who God Is (vv. 4–5) 3. Remember Where You Came From (vv. 6–12)

In this passage, Jesus warns against the outward righteousness of the Pharisees and religious leaders by exposing the self-worshipping posture of their hearts. The true child of God practises these acts of worship with a pure motive for God to receive the glory. We consider three things from this text: 1.⁠ ⁠The Warning of Hypocrisy (vv. 1–2a) 2.⁠ ⁠⁠The Spectacle of Giving (v. 2) 3.⁠ ⁠⁠Confidential Giving (vv. 3–4)

Our recent WOC provided the context for us to once again be reminded that the Lord has blessed BBC so that we are a church that refreshes the many “Tituses” with whom we have a Great Commission relationship. It also reminded us of our responsibility to maintain such a refreshing demeanour. Remarkably, the church of Corinth provided refreshment to Titus, and Paul commends it for this. In this passage, we will look at: 1. What a refreshing church does 2. What a refreshing church is 3. What a refreshing church is not 4. What a refreshing church requires

World Outreach Celebration 2025 focuses on the theme: “Don’t Waste Your Worship: How Missions Flows from Worship and to Worship.” On Day 4, Daniel Bennett, pastor-teacher of Bethany Community Church in Washington, Illinois, speaks from Acts 13:13 on “Sustained Worship: Faithful to the Mission,” emphasising the truth that God uses weak vessels to proclaim the glorious truths that transform idolators into Christ-exalting worshippers. He addresses three things from this text: 1. Why we abandon the mission 2. What happens when we fail 3. How we care for our missionaries

World Outreach Celebration 2025 focuses on the theme: “Don’t Waste Your Worship: How Missions Flows from Worship and to Worship.” On Day 3, Daniel Bennett, pastor-teacher of Bethany Community Church in Washington, Illinois, speaks from Acts 13:4–12 on “New Worship: The Missionary Task,” emphasising what missions is and what a missionary is. He addresses three things from this text: 1. The task of missions (vv. 4–5) 2. The opposition to missions (vv. 6–10) 3. The hope of missions (vv. 11–12)

World Outreach Celebration 2025 focuses on the theme: “Don’t Waste Your Worship: How Missions Flows from Worship and to Worship.” On Day 2, Daniel Bennett, pastor-teacher of Bethany Community Church in Washington, Illinois, speaks from Acts 13:1–3 on “Purposeful Worship: The Church that Sends Missionaries,” emphasising that a church that loves and worships God sets apart and sends out people who yearn for others to love and worship God. He addresses two things from this text: 1. The church that sends missionaries (vv. 1–3) 2. The missionaries the church sends (v. 2)

World Outreach Celebration 2025 focuses on the them: “Don’t Waste Your Worship: How Missions Flows from Worship and to Worship.” On Day 1, Daniel Bennett, pastor-teacher of Bethany Community Church in Washington, Illinois, speaks from Acts 11:19–30 on “True Worship: Missions and the Local Church,” emphasising that you must participate in Christ’s church if you desire to participate in God’s kingdom. He highlights three truths from this text: 1. The local church is the goal of evangelism (vv. 19–21) 2. The local church is the primary place discipleship takes place (vv. 22–26) 3. The local church is the primary means through which God accomplishes ministry (vv. 27–30)

According to Jesus those who flourish are righteously related to the Father through his Son. They have a righteousness that exceeds a merely external righteousness; that is, they truly, whole-heartedly, “whole-personally” keep the Law of God. This is the kind of life expected of those who have been born again, precisely because the gospel that saves us also empowers us for such Father-like flourishing. We consider the text before us under two headings: 1. Love Like Your Father (vv. 43–47) 2. Live Like Your Father (v. 48)