Verse of the Day – Daily Devotional – August 23rd, 2025

The Devotional of the Humble Hearth: On Proverbs 16:19

Prologue: Of Pride and Lowly Hearths

It is told in many tales, both sacred and secular, that the proud rise swiftly but fall with thunderous ruin, while the humble often labor unseen, their reward hidden until the appointed time. So speaks the proverb: “Better to be lowly in spirit and among the oppressed than to share plunder with the proud.”

Here is no shallow utterance, but a truth deep-rooted in the soil of divine wisdom. Pride may bring fleeting plunder—riches seized, power gained, honor demanded—but such treasures are as dragon-gold, cursed and consuming. By contrast, the lowly in spirit, though scorned by the world, walk in the fellowship of the meek and the oppressed. Their reward is not plunder but peace, not spoil but salvation.

So let us, like pilgrims, set forth along this verse, tracing its meaning through the hills of humility, the dark valleys of oppression, and the perilous mountains of pride.

I. The Nature of Pride: The Plunder That Consumes

In every age, pride has been the downfall of kings and kingdoms. For pride is no mere boast, but a posture of the soul: a turning away from the Creator toward the self, placing one’s throne upon a hill that belongs only to God.

The proud seek plunder—wealth taken, honor demanded, power stolen. Yet such victories are tainted. Just as the treasure of Smaug, the dragon of Erebor, was heaped high with gold but stank of smoke and death, so the spoil of the proud carries a hidden rot.

Saint Augustine, in his City of God, speaks of this corruption: “Pride is the beginning of sin, and what is pride but the craving for perverse exaltation?” (Augustine, 1998). Pride is the root from which springs envy, wrath, and every rebellion against God.

Thus the proverb warns: do not join in the plunder of the proud. Though their tables groan with feast and their halls echo with laughter, they sit beneath a sword that shall fall in due time.

II. The Humility of Spirit: Lowly Yet Exalted

By contrast, the lowly in spirit are like hobbits of the Shire: overlooked, underestimated, even oppressed by the strong of the world. Yet within their quiet humility lies a strength that outlasts empires.

Christ Himself, in the Sermon on the Mount, declares: “Blessed are the meek, for they shall inherit the earth” (Matthew 5:5). The inheritance promised is not spoil seized but creation restored.

Scholar Andrew Murray writes in Humility: The Beauty of Holiness: “Pride must die in you, or nothing of heaven can live in you. Humility is the displacement of self by the enthronement of God.” (Murray, 1895/2009). To be lowly in spirit is not to despise oneself, but to rightly order one’s soul before God: He is high, and we are His servants.

The humble spirit knows that riches may be stripped, honors denied, power stolen—yet fellowship with Christ and His people cannot be taken.

III. Among the Oppressed: Fellowship of the Faithful

The proverb does not simply say “lowly in spirit,” but adds “among the oppressed.” This is no accident. Humility finds its place in community, not isolation.

To dwell among the oppressed is to choose solidarity with those who suffer: the poor, the brokenhearted, the captives. It is to walk as Christ walked, who “made himself nothing by taking the very nature of a servant” (Philippians 2:7).

Dietrich Bonhoeffer, writing in the shadow of Nazi oppression, reminds us: “Only those who cry out for the Jews may sing Gregorian chants.” (Letters and Papers from Prison, Bonhoeffer, 2017). True spirituality is not lofty detachment but compassionate presence among the suffering.

Thus, when the proverb calls us to be among the oppressed, it calls us not to romanticize suffering, but to enter into it with fellowship and faith. To dwell there is to walk in the steps of the Savior, who Himself was despised and rejected.

IV. The Fellowship of the Proud: A Company of Shadows

The other path, however, is to dwell with the proud, sharing in their plunder. Here too is fellowship, but it is poisoned.

For what binds the proud together is not love but greed, not service but ambition. Their unity is like that of orcs in Mordor: marching together, yet ever ready to turn upon one another when spoils run dry.

Scripture warns of such alliances: “Do not be misled: ‘Bad company corrupts good character’” (1 Corinthians 15:33). To sit at the table of the proud is to learn their ways, to be ensnared in their schemes, to drink from their poisoned cup.

V. The Eternal Perspective: Earthly Oppression, Heavenly Reward

To the eyes of the world, humility seems foolishness. Why suffer with the oppressed when one could feast with the powerful? Why choose the lowly road when the high road sparkles with riches?

Yet the Scriptures turn our gaze to eternity. “God opposes the proud but shows favor to the humble” (James 4:6). What is plunder but passing spoil? What is oppression but a fleeting trial? Both are as grass, which withers and fades. But the reward of the humble is eternal life with God, the treasure that moth cannot destroy nor thief steal.

C.S. Lewis captures this beautifully in Mere Christianity: “Pride leads to every other vice: it is the complete anti-God state of mind. As long as you are proud you cannot know God.” (Lewis, 1952). Better, then, to be lowly in spirit and know God, than proud and perish apart from Him.

VI. Walking the Path Today: Practical Counsel

How then shall we live out this proverb?

  1. Choose humility daily. Begin each day by acknowledging dependence on God. Pride thrives in self-reliance; humility flourishes in prayer.
  2. Seek the company of the oppressed. Volunteer among the poor, listen to the marginalized, walk alongside the brokenhearted. In their fellowship is Christ.
  3. Reject ill-gotten gain. Plunder may come in many forms: dishonest profit, exploitative advantage, manipulative ambition. Say “no” to every spoil tainted by pride.
  4. Examine your alliances. Who shapes your character—the proud or the humble? Seek companions who sharpen your faith, not those who corrode it.
  5. Look to eternity. When tempted by worldly gain, lift your eyes to the eternal crown promised to the faithful.

Conclusion: The Better Road

At last we return to the hearth of this proverb. The proud may feast for a season, plundering and laughing together in their halls. But their fire burns with borrowed fuel, and their hall shall fall into ruin.

The lowly in spirit may dwell in humble huts, even in the shadow of oppression. Yet their hearth burns with a light unquenchable, the fellowship of Christ among His people. Better, infinitely better, to sit there among the oppressed than to dine in the proud man’s hall.

So let each of us choose the better road: to walk humbly with our God, to fellowship with the lowly, to reject the plunder of pride, and to fix our eyes upon the eternal city where the humble are exalted, and the proud laid low.

Discussion Questions

  1. How does Proverbs 16:19 challenge the cultural emphasis on wealth, success, and power as markers of worth?
  2. In what ways can believers today intentionally place themselves “among the oppressed” rather than seeking status with the powerful?
  3. How do pride and humility manifest not only in individuals but also in communities, churches, and nations?
  4. How does the eternal perspective—God’s exaltation of the humble and opposition to the proud—reshape how we respond to present suffering or temptation?

References

  • Augustine. (1998). The City of God against the Pagans (R. W. Dyson, Trans.). Cambridge University Press. (Original work published ca. 426)
  • Bonhoeffer, D. (2017). Letters and Papers from Prison (M. Kuske & I. Süss, Eds.). Fortress Press.
  • Lewis, C. S. (1952). Mere Christianity. HarperCollins.
  • Murray, A. (2009). Humility: The Beauty of Holiness. Hendrickson Publishers. (Original work published 1895)

Verse of the Day – Devotional – August 22, 2025

“I am sending him [Tychicus] to you for this very purpose, that you may know how we are, and that he may encourage you.” — Ephesians 6:22

This simple word, nestled within the final greetings of the Apostle Paul’s letter, shines forth with quiet radiance. Though at first glance it may appear no more than a passing remark, yet within it lies deep counsel for the pilgrim soul and abiding encouragement for the weary church. For here is the name of Tychicus, faithful servant and messenger, whose role was not to seek glory for himself, but to bear news, bind hearts together, and bring encouragement to the brethren. In the days of old, kings were upheld not by the might of the sword alone, but by loyal heralds who carried their word swiftly, faithfully, and with honor. So too in the Kingdom of God, men such as Tychicus bore tidings of grace, strengthening the fellowship of saints.

Let us now walk slowly through this verse, unfolding its layers as though we wandered the shaded paths of Lothlórien, pausing at each glade to listen, reflect, and learn.

A Devotional Journey: The Faithful Encourager

I. The Messenger in the Kingdom: Tychicus as Herald

In the tapestry of the early church, Tychicus stands as one whose task was not adorned with trumpet blasts or public acclaim. His was the quieter path of loyalty, the noble duty of carrying messages across lands fraught with danger. In the ancient world, such a task was no small undertaking. Roads were long and perilous, brigands lurked, and storms hindered the traveler. Yet Tychicus bore Paul’s letters faithfully—letters that even now shape the faith and life of the church.

He is mentioned several times across the New Testament (Acts 20:4; Colossians 4:7–8; Titus 3:12; 2 Timothy 4:12), and each time his role is one of service and reliability. Paul calls him a “beloved brother and faithful minister in the Lord” (Ephesians 6:21). What high praise for one who labored not in the pulpit’s flame nor in the governor’s court, but on the weary road, bearing tidings.

The scholar Markus Barth observes that Tychicus embodies the kind of humble service essential for the unity of the church, his mission being one of encouragement rather than self-assertion (Barth, 1974). Such heralds, though they speak not with the authority of apostles, bind the scattered flock with cords of love.

How like the heralds of Middle-earth is Tychicus! Think of the messengers who bore the Red Arrow to Rohan, summoning its riders to the aid of Gondor; or the faithful errand-runners who risked all to carry tidings between embattled allies. Theirs was no lesser courage, though it was quieter than the charge of cavalry. In every age, God calls such heralds, unseen and steadfast.

II. The Ministry of Encouragement

Paul declares the purpose of sending Tychicus: “that you may know how we are, and that he may encourage you.” Encouragement, in the language of Scripture (parakaleo), is not mere flattery nor shallow cheer. It is the strengthening of hearts, the steadying of spirits, the calling forth of endurance.

The church at Ephesus lived under pressure. Surrounded by the power of Rome, threatened by idolatry, plagued by persecution, their hearts could easily grow weary. Paul, imprisoned for the gospel, could not be with them in person, so he sent Tychicus to bear his words and his love.

Scholars note that encouragement in the Pauline tradition often carried the sense of fostering perseverance and faith amidst suffering (O’Brien, 1999). It was both pastoral and prophetic, nurturing resilience. Tychicus, then, was not merely a courier of facts, but a channel of grace.

How great the need for encouragers in our own day! For though we dwell in an age of technology and instant communication, still hearts grow lonely, spirits falter, and weariness abounds. To encourage another—to remind them of God’s presence, to affirm their worth, to steady their courage—is to perform a ministry no less noble than preaching or teaching. It is to stand as a shield-bearer, holding up the arm of a brother or sister in the fray.

Consider the hobbits of the Shire: small, unassuming, overlooked by the great. Yet was it not Samwise, encourager of Frodo, who carried the Ringbearer through despair? His words, simple yet steadfast—“I can’t carry it for you, but I can carry you”—mirror the heart of Tychicus. Encouragement may not remove the burden, but it strengthens the bearer.

III. Fellowship Through Shared News

Paul knew the power of communication. To “know how we are” was no trivial detail. For in times of absence and persecution, rumors breed fear. By sending Tychicus, Paul not only offered encouragement, but reassured the Ephesian believers of his own endurance and faith.

This principle resonates still: isolation weakens, but communication binds. In modern ecclesiology, scholars such as Miroslav Volf have emphasized the importance of mutual sharing in fostering genuine community (Volf, 1998). Encouragement is not abstract; it is rooted in shared life, shared struggles, and shared hope.

How easily does the enemy sow seeds of despair when brethren are cut off from one another. Yet when tidings flow—be they words of Scripture, notes of prayer, or letters of affection—the flame of fellowship is rekindled.

So too in Tolkien’s tales, the bonds of the Fellowship of the Ring were sustained by messengers and news-bearers. Think of Gandalf’s letters left with Butterbur in Bree—though delayed, their words carried weight. Think of the heralds who bore tidings of victory or of need across leagues. Encouragement flourishes when news is shared, when hearts know they are not alone.

IV. The Call to Be Modern Tychicuses

What then shall we say to these things? The ministry of Tychicus is not locked in the past. It is a pattern for every believer. Not all are called to preach before multitudes, nor to write letters that will last for millennia. But all may carry encouragement. All may bear tidings of grace. All may walk beside another, lifting weary hearts.

We are summoned to be encouragers:

  • To write to the lonely, that they may know they are remembered.
  • To visit the weary, that they may feel the strength of presence.
  • To speak words of hope, that faith may not fail.
  • To remind others of God’s faithfulness, that despair may flee.

As Paul sent Tychicus, so Christ sends us—to encourage, to bind, to steady, to strengthen. In so doing, we join a noble company, the heralds of hope who bridge the gap between trial and triumph.

Four Questions for Reflection

  1. In what ways can you, like Tychicus, be a bearer of encouragement to those who are weary or isolated in your own community?
  2. How does sharing news of our struggles and victories strengthen the fellowship of believers?
  3. Who has been a “Tychicus” in your life—faithfully bringing encouragement when you needed it most—and how might you imitate their example?
  4. How can the ministry of encouragement be better integrated into the daily life of the church, beyond Sunday worship?

Conclusion: The Quiet Strength of Faithful Service

Tychicus’s name is not emblazoned with the grandeur of apostleship, yet his service rings with eternal weight. For he carried encouragement, and in so doing, he strengthened the church. His role reminds us that no act of service, however small, is wasted in the Kingdom of God.

Encouragement is the language of the Spirit, whispering to weary saints, “Take heart, the Lord is with you.” And when we, like Tychicus, bear that encouragement to others, we become heralds of grace, companions of Paul, and fellow-workers with Christ Himself.

Let us, then, be encouragers: steadfast heralds, faithful in word and presence. For in every age, the church needs Tychicuses—men and women who will go, who will speak, who will strengthen hearts for the journey.

References

  • Barth, M. (1974). Ephesians: A New Translation with Introduction and Commentary. Doubleday.
  • O’Brien, P. T. (1999). The Letter to the Ephesians. Eerdmans.
  • Volf, M. (1998). After Our Likeness: The Church as the Image of the Trinity. Eerdmans.
  • Wright, N. T. (2013). Paul and the Faithfulness of God. Fortress Press.

Verse of the Day Devotional – August 21st, 2025

My son, preserve sound judgment and discernment, do not let them out of your sight; they will be life for you, an ornament to grace your neck.

—Proverbs 3:21-22Links to an external site.

Proverbs, that ancient and wise collection, speaks to us of treasures beyond the gleam of gold or the strength of steel. It speaks of sound judgment and discernment , and bids us guard them as one would guard a precious jewel passed down through generations.

These are not mere mental faculties, learned through rote and applied with sterile logic. No, these are gifts, born from the interplay of reason, faith, experience, and a deep yearning for the True and the Good. They are the very bedrock upon which a life of meaning is built, a life that echoes with the divine melody that Eru sang into existence.

Consider the words: “Do not let them out of your sight.” This is not a passive suggestion; it is a call to relentless vigilance. In this world, where shadows lengthen and the voices of deceit grow ever louder, we must cling to discernment and judgment as a mariner clings to his compass in a storm-tossed sea. We must cultivate them, nourish them, and constantly test them against the touchstone of truth, lest they become tarnished by the world’s allure.

For what are sound judgment and discernment, truly? They are the ability to see beyond the surface of things, to penetrate the veil of appearances, and to perceive the underlying reality, be it beautiful or terrible. They are the tools that allow us to distinguish between the glittering facade and the enduring gold, between the fleeting pleasure and the lasting joy.

Think of Fëanor, greatest of the Eldar in skill of hand and mind. He possessed a brilliance unmatched, crafting the Silmarils, gems of such power and beauty that they captured the light of the Two Trees of Valinor. Yet, he lacked sound judgment. His pride, his suspicion, and his unwavering belief in his own righteousness led him to acts of terrible consequence: the rebellion against the Valar, the oath sworn in blood, and the long, sorrowful march across the Helcaraxë, bringing untold suffering upon his people. His discernment failed him, blinded by the glare of his own creation. He saw the Silmarils as his , forgetting that all things ultimately belong to Eru, and that even the most wondrous creation can become a source of darkness if it eclipses the light of humility and love.

Contrast this with Gandalf, the Istari, the wizard sent to Middle-earth to aid the Free Peoples against the shadow of Sauron. He was a master of discernment. He saw in Frodo Baggins, a humble hobbit, the courage and resilience needed to bear the Ring. He recognized the true nature of Gollum, a creature consumed by the Ring’s power, yet still capable of a flicker of compassion. He understood the long game of Sauron, the slow corruption that ate away at the hearts of men. His judgment was tempered by wisdom, patience, and a deep understanding of the interconnectedness of all things. He did not rush to easy solutions, but rather sought to guide and inspire, allowing others to discover their own strength and purpose.

Gandalf, though possessing immense power, understood that true power lies not in domination but in service. He knew that the fate of Middle-earth rested not on the shoulders of kings or warriors alone, but on the choices made by ordinary people in moments of extraordinary peril. He saw the hidden potential in the unlikely, and he fostered it with unwavering faith.

The proverb continues: “They will be life for you, an ornament to grace your neck.” These virtues, when embraced, are not simply tools for navigating the world; they become an integral part of our very being. They infuse our lives with purpose, meaning, and a profound sense of peace. They are the adornment that elevates us above the mundane, connecting us to the divine source of all creation.

Think of an ornament – a finely crafted elven brooch, perhaps, or a Dwarven necklace fashioned from mithril and gems. It is not merely a decoration; it is a symbol of identity, a testament to skill and artistry, a reflection of the wearer’s inner worth. Sound judgment and discernment are such ornaments for the soul, reflecting the light of truth and beauty, illuminating our path, and guiding our steps.

They are also life, for without them, we are vulnerable to the snares of the world, the siren call of falsehood, and the destructive power of our own unbridled passions. They are the shield that protects us from the arrows of deceit, the compass that guides us through the labyrinth of moral choices, and the anchor that holds us fast in the storms of life.

But how do we cultivate these virtues? It is not a simple task, for the path to wisdom is often long and arduous. We must begin by seeking knowledge, not merely for its own sake, but for the sake of understanding the world around us and our place within it. We must study the wisdom of the ancients, the teachings of the prophets, and the experiences of those who have walked before us.

But knowledge alone is not enough. We must also cultivate humility, recognizing the limits of our own understanding and the potential for error. We must be willing to listen to others, to consider different perspectives, and to challenge our own assumptions. We must be open to the possibility that we are wrong, and that there is always more to learn.

Above all, we must cultivate a deep and abiding faith in Eru, the One, the creator of all things. For it is in His light that we can truly see, and in His love that we can truly understand. Prayer, contemplation, and communion with the divine are essential for developing sound judgment and discernment. They allow us to tap into a source of wisdom that transcends our own limited understanding, and to align our will with the will of Eru.

And this, my friends, is the true essence of a life well-lived. It is not about accumulating wealth, power, or fame. It is about cultivating the virtues that make us truly human, the virtues that connect us to the divine, and the virtues that enable us to live in harmony with ourselves, with others, and with the world around us.

So, let us heed the wisdom of Proverbs. Let us guard sound judgment and discernment with all our might. Let us allow them to be life for us, an ornament to grace our necks. For in doing so, we will not only enrich our own lives, but we will also contribute to the creation of a more beautiful and just world, a world that reflects the light of Eru, the One, the Giver of all Good.

Go now, and walk in wisdom’s path. May the light of Eärendil guide you.

Questions for Reflection:

  1. In what specific ways do you see a lack of sound judgment and discernment manifesting in the world today, and what are the consequences of this deficiency? Consider examples from politics, culture, and personal relationships.
  2. Reflecting on a past decision where you believe you lacked sufficient discernment, what specific factors contributed to your faulty judgment, and what lessons did you learn from the experience? How can you prevent similar errors in the future?
  3. How can we better cultivate humility in a world that often celebrates self-promotion and ego, and how does humility contribute to the development of sound judgment and discernment?
  4. Beyond prayer and contemplation, what practical steps can we take in our daily lives to hone our ability to distinguish between truth and falsehood, and to make wise and ethical choices in challenging situations?

Scholarly Sources:

  1. Waltke, Bruce K. The Book of Proverbs, Chapters 1-15 . The New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans, 2004. This commentary offers a detailed exegesis of the first half of Proverbs, exploring the literary structure, theological themes, and cultural context of the text. Waltke delves into the meaning of key Hebrew words related to wisdom, understanding, and discernment, providing valuable insights into the original intent of the author.
  2. Murphy, Roland E. Proverbs . Word Biblical Commentary, Vol. 22. Nashville: Thomas Nelson, 1998. Murphy’s commentary provides a comprehensive overview of Proverbs, examining the historical background, literary features, and theological significance of the book. He analyzes the various types of wisdom literature found in Proverbs and discusses the relationship between wisdom and morality.
  3. Van Leeuwen, Raymond C. Proverbs . The New Interpreter’s Bible, Vol. V. Nashville: Abingdon Press, 1997. Van Leeuwen’s contribution to the New Interpreter’s Bible offers a balanced and accessible interpretation of Proverbs, focusing on the practical applications of wisdom for contemporary readers. He explores the ethical and social dimensions of Proverbs, emphasizing the importance of justice, compassion, and integrity.
  4. Camp, Claudia V. Wisdom and the Feminine in the Book of Proverbs . Sheffield: Almond Press, 1985. While not directly addressing the specific verse in question, Camp’s work provides a valuable perspective on the personification of Wisdom (Hebrew Hokmah ) as a feminine figure in Proverbs. Understanding the characteristics and attributes ascribed to Wisdom can illuminate the qualities that are essential for developing sound judgment and discernment. The feminine personification of wisdom also shows the importance of seeing the world through a lens of compassion and humility, essential to true wisdom.

Revelation 13.1-10 – The Sea Beast

The Vision Unveiled

John, the exile upon Patmos, lifts his weary eyes to the restless waters. Out of the deep—symbol of chaos, rebellion, and all that resists the order of God—there rises a monstrous form. It is a Beast of dreadful power, partaking of many creatures at once: leopard in swiftness, bear in strength, lion in fierceness. Upon its heads gleam crowns of authority, upon its horns blasphemous names that mock the Almighty.

Here is not mere fancy, but a vision of empire—human power raised up by the Dragon (Satan), distorted into a counterfeit of divine rule. Just as Daniel foresaw four beasts rising from the sea (Dan. 7), John beholds their dread unity: one great Beast, the embodiment of worldly kingdoms hostile to the people of God.

The Dragon’s Counterfeit Kingdom

The Dragon, cast from heaven, seeks dominion on earth. He cannot enthrone himself, so he raises a vassal. This Sea Beast is his champion, his enthroned lieutenant, receiving power, throne, and authority from the Adversary. Where Christ received all authority from His Father (Matt. 28:18), the Beast receives dominion from Satan. Thus, a dark parody is revealed: a twisted mirror of the true kingdom.

The Beast has ten horns and seven heads. Horns, in the Scripture, are signs of power and kingship. The heads suggest successive realms or rulers, empires rising and falling in time, yet bound together by one spirit: rebellion against God. The crowns upon its horns tell us this power is not hidden, but exalted in plain sight, even worshiped.

The Wounded Head and Its Healing

One of the heads is struck, as though slain, yet healed. Here again the counterfeit! For the Lamb was slain, and by His wounds He redeemed the nations (Rev. 5:6, 9). The Beast, too, mimics death and resurrection, presenting itself as a messianic power to be adored. Thus the world marvels and follows after it, crying, “Who is like the Beast? Who can make war against him?”

In this lies the dreadful seduction: the Beast appears invincible. Its false resurrection becomes a lure to the nations, drawing their loyalty and worship. They bow not only to the Beast but also to the Dragon who empowers it, often without knowing. For in worshiping worldly might and godless empire, men serve Satan unawares.

Blasphemous Dominion

The Beast opens its mouth to speak great things and blasphemies. Like Nebuchadnezzar who demanded worship (Dan. 3), or Caesar who claimed divinity, so does this Beast exalt itself above heaven. Its reign is allotted a time—forty-two months (three and a half years), echoing the “time, times, and half a time” of Daniel 7:25. This is the season of tribulation, when the saints are pressed sorely, and the Beast is permitted to war against them and to conquer, though only for a span appointed by God.

Its dominion stretches wide: every tribe, tongue, and nation is compelled to its sway. Yet here the tale turns: though the Beast may conquer bodies, it cannot conquer souls sealed by the Lamb. Those not written in the Book of Life worship the Beast; but those whose names were inscribed from the foundation of the world endure, faithful unto death (Rev. 13:8).

The Call to Endurance

John closes this vision with a solemn refrain:

  • If captivity is ordained, to captivity one goes.
  • If sword be appointed, by the sword one falls.

Thus the saints are summoned to patience and faith. For though the Beast rages, his power is bounded, his reign but a shadow compared to the Lamb’s eternal kingship. Just as Mordor seemed vast and unassailable, yet was undone in a moment, so shall the dominion of the Beast fall when the Rider on the White Horse appears (Rev. 19:11–16).

Tolkienian Parallels

In the language of Middle-earth, the Sea Beast is as a dark Tower of Barad-dûr risen from the deep. The Dragon is its Sauron, giving might and terror, though hidden from sight. The peoples of the world, seeing the strength of this power, bow in awe, saying, “Who can stand against such a power?” Yet as the hobbits endured long darkness with quiet faith, so too must the saints endure: trusting that though the night is long, the dawn is sure.

Reflection

The Sea Beast reveals the recurring pattern of human empires intoxicated by power, seducing the world with counterfeit saviorhood, demanding loyalty that belongs only to God. It is not only a vision of the end, but a mirror of history: Rome in John’s day, Babylon before, and every tyrant since who sets himself against the Most High. Yet above all, it is a summons to faith: to see beyond the pomp of empire and remember the Lamb who was slain.

Questions for Meditation

  1. In what ways do modern powers and systems mimic the Beast, demanding loyalty that belongs to God alone?
  2. How can the Church cultivate patient endurance, resisting compromise even when it seems the Beast is unconquerable?
  3. What does the “wounded head healed” teach us about Satan’s strategy of counterfeiting Christ’s resurrection?
  4. How can we discern between the temporary power of the Beast and the eternal authority of the Lamb?

I. Introduction – The Rising Shadow from the Sea

The vision of John continues as the story of the Dragon unfolds. In the twelfth chapter, the great Serpent was cast down to the earth, his fury unquenched, his wrath turned upon the saints of the Most High. But though cast from heaven’s courts, he is not bereft of power. As Sauron wrought through his captains—the Witch-king, the Mouth of Sauron, and the great hosts of Mordor—so the Dragon now summons two great Beasts, his dark lieutenants, to enforce his tyranny upon the earth.

The first rises from the sea, that ancient symbol of chaos, rebellion, and the restless nations of the world. Like Melkor’s discord sown into the Music of the Ainur, so the waters here are troubled, and from their foam there emerges a power dread and terrible. This is the Beast of the Sea, the first of the Dragon’s champions, a counterfeit of the true King, wielding authority not by the will of God but by the permission of the Adversary.

Thus begins a vision that mirrors Daniel’s prophecy of old (Daniel 7), where four beasts arose from the sea, each a kingdom of men corrupted by pride and violence. But here, John sees not four, but one—a synthesis of all the former, a final kingdom drawing its strength from the ancient legacy of rebellion.

II. The Text (Revelation 12:17–13:10)

Then the Dragon was enraged at the woman and went off to wage war against the rest of her offspring—those who keep God’s commands and hold fast their testimony about Jesus. And he stood on the sand of the sea.

And I saw a Beast coming out of the sea. It had ten horns and seven heads, with ten crowns on its horns, and on each head a blasphemous name. The Beast I saw resembled a leopard, but had feet like those of a bear and a mouth like that of a lion. The Dragon gave the Beast his power and his throne and great authority.

One of the heads of the Beast seemed to have had a fatal wound, but the fatal wound had been healed. The whole world was filled with wonder and followed the Beast. People worshiped the Dragon because he had given authority to the Beast, and they also worshiped the Beast and asked, “Who is like the Beast? Who can wage war against it?”

The Beast was given a mouth to utter proud words and blasphemies and to exercise its authority for forty-two months. It opened its mouth to blaspheme God, and to slander His name and His dwelling place and those who live in heaven.

It was given power to wage war against God’s holy people and to conquer them. And it was given authority over every tribe, people, language and nation. All inhabitants of the earth will worship the Beast—all whose names have not been written in the Lamb’s book of life, the Lamb who was slain from the creation of the world.

Whoever has ears, let them hear. “If anyone is to go into captivity, into captivity they will go. If anyone is to be killed with the sword, with the sword they will be killed.” This calls for patient endurance and faithfulness on the part of God’s people.

This is the text upon which the vision is built: dreadful in its scope, vast in its imagery, yet bounded by the call to endurance.

III. The Structure of the Passage

The study itself lays out the symmetry of the vision, as if John were weaving a tapestry with threads of judgment, blasphemy, worship, and perseverance. Let us trace its pattern.

A. Parallelism

  1. The Dragon enraged (12:17)
  2. The Beast from the sea (13:1–2)
  3. The Wounded Head and its healing (13:3)
  4. The World’s Worship (13:4)
  5. The Beast’s Blasphemies (13:5–6)
  6. The War on the Saints (13:7)
  7. The Worship of the World (13:8)
  8. The Call to the Saints (13:9–10)

B. Chiastic Outline

  • A. The Dragon and the Woman’s Seed (12:17)
  • B. The Beast’s Description (13:1–2)
  • C. The Beast’s Death and Revival (13:3)
  • D. The World’s Amazement and Worship (13:4)
  • C’. The Beast’s Words of Blasphemy (13:5–6)
  • B’. The Beast’s Dominion over the Saints (13:7)
  • A’. The Saints’ Call to Endurance (13:9–10)

The heart of the chiasm lies in verse 4: “Who is like the Beast? Who can wage war against it?”—a deliberate parody of the name of God Himself, for Michael (מִיכָאֵל) means “Who is like God?” The Beast usurps even the divine title, mocking heaven by setting itself as the one beyond challenge.

C. The Sevenfold Pattern

  1. Wonder – the Beast’s form amazes (13:1–2).
  2. Wound – the slain head healed (13:3).
  3. Worship – the Dragon and Beast adored (13:4).
  4. Words – blasphemous proclamations (13:5–6).
  5. Warfare – the saints opposed (13:7).
  6. World – all nations deceived (13:7–8).
  7. Warning – a call to endurance (13:9–10).

Thus the study shows the completeness of the Beast’s dominion—yet also the completeness of God’s answer, who bounds the time and seals His saints.

Here we have set forth the stage. The Dragon broods upon the shore, the Beast rises from the sea, and the nations are stirred into wonder and worship.

In the next part, we shall walk verse by verse through the Exegesis of this dread vision, and then unfold its deeper resonance in the voice of Tolkien: the counterfeit resurrection, the parody of God’s throne, and the endurance of the saints as a faith tested by shadow.

IV. Exegesis – Verse by Verse

Revelation 12:17 – The Dragon’s Wrath

“Then the Dragon was enraged at the woman and went off to wage war against the rest of her offspring—those who keep God’s commands and hold fast their testimony about Jesus. And he stood on the sand of the sea.”

Here we see the Dragon’s fury, for having failed to devour the Child (Christ) and being cast from heaven’s heights, he now turns to the people of God. His wrath is not scattered aimlessly, but focused upon the faithful: those who keep God’s commands and cling to the testimony of Jesus.

This sets the stage for the emergence of the Beast. The Dragon, unable to strike heaven, raises up his champion upon earth. He stands upon the sand of the sea, gazing into the deep, as if summoning forth the abyss. The image recalls Melkor in the ancient days, standing by the shores of Arda, desiring to corrupt the fair Music of the Ainur by storm and sea.

The sea here, as in Daniel 7, is the surging of nations, the chaos of human kingdoms. From this troubled deep emerges not peace, but a Beast—an empire born of rebellion, a counterfeit kingdom set against the Most High.

Revelation 13:1–2 – The Beast’s Appearance

“And I saw a Beast coming out of the sea. It had ten horns and seven heads, with ten crowns on its horns, and on each head a blasphemous name. The Beast I saw resembled a leopard, but had feet like those of a bear and a mouth like that of a lion. The Dragon gave the Beast his power and his throne and great authority.”

This Beast is a composite of Daniel’s four beasts: the lion, the bear, the leopard, and the dreadful fourth (Dan. 7:3–7). John sees them united into one—a single monster embodying the spirit of all oppressive kingdoms.

  • Ten horns – symbols of ruling power and completeness of worldly strength.
  • Seven heads – continuity of empire, the succession of kingdoms through time.
  • Blasphemous names – rulers who exalt themselves as divine, claiming titles belonging only to God.

The form is grotesque: a leopard’s swiftness, a bear’s crushing strength, a lion’s devouring mouth. This is no accident. The Beast is not content with one likeness; it is a parody of all creation, a perverse blending of forms to show its domination of the world.

And its authority is not self-made. As Christ received His throne from the Father, so the Beast receives its throne from the Dragon. Here we see the dark parody of divine rule: Satan enthrones his counterfeit messiah. This is empire as idolatry—worldly power energized by hell itself.

In Tolkien’s tongue, this Beast is like the Lord of the Rings itself—a thing forged by Sauron, filled with borrowed might, terrible in its union of forms, and bearing names that curse rather than bless.

Revelation 13:3 – The Wounded Head

“One of the heads of the Beast seemed to have had a fatal wound, but the fatal wound had been healed. The whole world was filled with wonder and followed the Beast.”

This verse is the dark heart of the vision. One head bears a mortal wound—as though slain. Yet it lives. The Beast mimics the Lamb who was slain and yet stands (Rev. 5:6). Just as Christ triumphed by His wounds, so the Beast parodies resurrection to draw the awe of the nations.

This “healing” may represent:

  • A fallen empire revived (such as Rome restored).
  • A ruler seemingly struck down yet returning in power.
  • Or, more broadly, the deceptive endurance of evil—that though one tyrant falls, another rises, and the Beast lives on.

The effect is the same: the nations marvel. They see in this counterfeit resurrection the mark of invincibility. They follow after the Beast, as men in Middle-earth feared that Sauron could not truly be destroyed, that his power endured beyond every age.

Revelation 13:4 – The World’s Worship

“People worshiped the Dragon because he had given authority to the Beast, and they also worshiped the Beast and asked, ‘Who is like the Beast? Who can wage war against it?’”

The worship here is twofold: to the Dragon, and to the Beast. Yet they are one, for to worship worldly power divorced from God is, in truth, to worship the Adversary who empowers it.

The cry of the nations is a blasphemy: “Who is like the Beast?” This mimics the very name of God’s champion, Michael the Archangel—Mi-ka-el meaning “Who is like God?” The Beast usurps this cry, demanding for itself the homage that belongs only to the Almighty.

Thus men bow before empire, thinking they worship security, peace, or greatness; yet in truth they bow to the Dragon, who delights in stolen glory.

Here we see the danger for every age: that men mistake worldly might for divine blessing. Rome demanded “Caesar is Lord.” The modern world may not bow to emperors, yet still it cries: “Who is like our nation? Who can make war against it?” The temptation endures.

Revelation 13:5–6 – The Beast’s Blasphemous Words

“The Beast was given a mouth to utter proud words and blasphemies and to exercise its authority for forty-two months. It opened its mouth to blaspheme God, and to slander His name and His dwelling place and those who live in heaven.”

The Beast does not merely act; it speaks. Its words are lofty, proud, and profane. It slanders God, His dwelling, and His people.

Its authority is bounded—forty-two months, a symbolic three and a half years (cf. Dan. 7:25; Rev. 11:2). Evil has its season, but only as much as God permits. Like Gollum who bore the Ring, the Beast’s time is set, and beyond that it cannot endure.

The blasphemies here are more than curses. They are systems of thought, propaganda, false ideologies that exalt man and dethrone God. The Beast is not only military might, but cultural power: a voice that reshapes reality, declaring good evil and evil good.

Revelation 13:7–8 – The War Against the Saints

“It was given power to wage war against God’s holy people and to conquer them. And it was given authority over every tribe, people, language and nation. All inhabitants of the earth will worship the Beast—all whose names have not been written in the Lamb’s book of life, the Lamb who was slain from the creation of the world.”

Here lies the mystery: the saints are conquered. The Beast is permitted to triumph outwardly. Martyrs fall. The faithful are slain. The world sees the church afflicted and believes the Beast invincible.

But this victory is hollow. For though the saints fall in body, they triumph in spirit, being written in the Book of Life. The Lamb was slain from the foundation of the world, and His death secures their life eternal.

This is the paradox of the cross: to be slain is to conquer. To be defeated in the eyes of the world is to share in Christ’s everlasting triumph.

Thus in Tolkien’s telling, this is Frodo stumbling beneath the weight of the Ring, seemingly defeated, yet in that very defeat the Shadow is undone.

Revelation 13:9–10 – The Call to Endurance

“Whoever has ears, let them hear. If anyone is to go into captivity, into captivity they will go. If anyone is to be killed with the sword, with the sword they will be killed. This calls for patient endurance and faithfulness on the part of God’s people.”

Here the vision closes not with triumph, but with a call. The saints are summoned to endure, to accept suffering without despair. Captivity may come; death may strike; but neither can erase the promise sealed by the Lamb.

This is no light burden. It is the call to walk through Mordor, step by step, even when all hope seems dim. Yet it is precisely this endurance that testifies to the world that the Lamb is greater than the Beast.

For while the Beast conquers by the sword, the saints conquer by faith. And in the end, when the Rider on the White Horse comes, it will be revealed that their endurance was not in vain.

Summary of the Exegesis

The Beast is:

  • A counterfeit Christ, mimicking resurrection.
  • A counterfeit kingdom, enthroned by the Dragon.
  • A counterfeit savior, worshiped by the nations.

Yet its time is short. Its authority is bounded. And its defeat is sure.

V. Theological and Prophetic Implications

1. The Beast as a Counterfeit Christ

At every turn, the Sea Beast mimics the Lamb of God, but in twisted parody:

  • The Lamb slain yet standing (Rev. 5:6) vs. the Beast wounded yet healed (Rev. 13:3).
  • The Lamb enthroned by the Father (Rev. 5:7; Matt. 28:18) vs. the Beast enthroned by the Dragon (Rev. 13:2).
  • The Lamb worshiped for redeeming men (Rev. 5:9–10) vs. the Beast worshiped for seeming invincibility (Rev. 13:4).
  • The Lamb’s followers written in the Book of Life (Rev. 13:8) vs. the Beast’s worshipers marked upon earth (Rev. 13:16–17).

The Beast is not the absence of religion, but a perversion of it. He does not deny worship—he demands it. He does not claim to be alien to Christ—he imitates Him in dark parody.

This is the heart of Antichrist: not mere opposition, but counterfeit. For the Enemy has no original power; he can only twist, mock, and mimic. As Melkor could not create Elves or Men, but only breed Orcs in mockery of the Firstborn, so the Beast stands as a shadow-image of Christ, a parody enthroned.

2. The Beast as Empire

In John’s time, this vision would have been recognized as Rome. The Caesars claimed divinity, demanded worship, and persecuted the saints. Rome’s power spanned every tribe and tongue, and its emperors bore blasphemous names such as divus (“god”) or dominus et deus (“lord and god”).

But the Beast is not Rome alone. It is the spirit of empire in every age: Babylon before Rome, and powers yet to come. It is the collective embodiment of kingdoms that exalt themselves against God, raising banners of conquest while trampling His people.

History shows its many faces: Babylon, Persia, Greece, Rome, and others since. Each empire falls, yet the Beast rises again. Thus the wounded head that lives speaks of the persistence of worldly tyranny, always reborn, never finally slain until Christ Himself comes.

Like the Shadow in Tolkien’s tales, the Beast is not confined to one form. It arises anew, cloaked differently in every age, yet always driven by the same will to dominate.

3. The Beast as Ideology

The Beast speaks great words and blasphemies. Its power lies not only in the sword but in the tongue. It redefines good and evil, mocks God, and enthrones man as measure of all things.

Such is the subtlety of the Enemy: the kingdoms of men are not only oppressive in rule but deceptive in thought. They can enthrall minds, bending worship toward power, progress, or nation itself. The propaganda of empire is as dangerous as its armies.

Here Tolkien’s voice is heard again: for in The Lord of the Rings, the Ring itself whispers, deceives, and seduces long before it destroys. Its danger lies not in brute force, but in corruption of heart. So too the Beast wages war not only by persecution but by persuasion.

4. The Beast’s Time is Short

Though the Beast rages, its power is limited: forty-two months, a symbolic span of tribulation. Evil is permitted to flourish for a season, but it cannot outlast the decree of God.

This is a truth that shines across Scripture:

  • Pharaoh’s tyranny ended in the Red Sea.
  • Nebuchadnezzar’s pride ended in madness.
  • Belshazzar’s feast ended in a single night.

So too the Beast will fall, and great Babylon with it. Like Barad-dûr, it may rise high and seem invincible, but its ruin is certain once the Ring is unmade, once the Lamb appears in glory.

5. The Saints’ Apparent Defeat

The Beast is granted power “to conquer” the saints. This is a hard saying. God allows His people to be slain, imprisoned, and oppressed. Outwardly, it seems that evil triumphs.

But this is no true victory. For the saints, like their Lord, conquer by being conquered. Their blood becomes seed, their death a testimony, their faithfulness a song of defiance against the Dragon.

Here lies the paradox: the Beast conquers for a time, yet every martyr’s witness undermines his rule. Like Gandalf standing before the Balrog, declaring, “You shall not pass,” even in apparent defeat the saints mark the limit of evil’s power.

6. The Global Scope of the Beast

The Beast is given authority over “every tribe, people, language, and nation.” His dominion is universal in scope, though not absolute in time. This reveals that the struggle is not confined to one corner of history, but global, transcending cultures and eras.

The whole earth marvels and worships, except those sealed by the Lamb. This dividing line is absolute: there is no neutrality. One either bears the mark of the Beast or the name of the Lamb.

Thus the vision drives us to ask: where is our allegiance? Do we follow the Lamb though it lead to death, or do we bow to the Beast for the sake of ease and safety?

7. The Call to Endurance

The passage closes with a summons: “This calls for patient endurance and faithfulness on the part of God’s people.”

This is the central message. The Beast may rage, the world may bow to him, but the saints are called not to compromise, not to fear, but to endure. Their strength lies not in overthrowing the Beast by force, but in holding fast to Christ, trusting that His kingdom shall come.

Tolkien’s hobbits embody this truth. They are not mighty warriors, nor do they overthrow Sauron with armies. They endure, step by weary step, bearing a burden they cannot master. Yet in their endurance, the Shadow falls. So too with the saints: their endurance is their victory.

VI. Practical Application

From this vision, the study draws lessons for the Church:

  1. Discernment – To recognize that worldly power can be deceptive, demanding worship under many disguises.
  2. Vigilance – To see that the Beast’s words are as dangerous as its sword, for lies can enslave as much as chains.
  3. Faithfulness – To accept that persecution may come, yet to stand firm, knowing our names are in the Lamb’s book of life.
  4. Endurance – To hold fast through captivity, sword, and suffering, remembering that the Beast’s time is short and Christ’s reign eternal.

The study concludes that the call is not to fear, nor to compromise, but to endure. For though the Beast conquers for a time, the Lamb conquers forever.

VII. Tolkienian Expansion – Mythic Imagery and Spiritual Resonance

1. The Sea as Chaos

In John’s vision the Beast arises from the sea, that great abyss of tumult. To the Hebrew mind, the sea was the place of Leviathan, of chaos and rebellion, of the restless nations that surge against God (Isa. 57:20). It is no accident that Daniel saw beasts rising from the sea (Dan. 7:2–3), nor that John’s Beast comes forth from the deep.

So too in the Ainulindalë, Melkor wove into the Music of the Ainur storm and wave, striving to drown the harmony of Ilúvatar. The sea, though beautiful in Ulmo’s hand, was twisted by Melkor into terror and unrest. Out of that discord arises the Beast: the embodiment of chaos enthroned.

Thus the Sea Beast is a thing of storm and tumult, a parody of creation’s harmony, birthed in the waters of rebellion.

2. The Beast as Morgoth’s Throne

The Beast is a composite of many creatures: leopard, bear, lion. It is not one but many, a grotesque fusion of forms. Here we see the same dark art by which Morgoth bred the Orcs from Elves, twisting what was fair into mockery.

It is a throne raised by the Dragon, a counterfeit majesty. Where the Lamb sits upon the throne of heaven, the Beast sits upon the throne of earth. It is like Barad-dûr: a tower forged not by its own strength, but by the will of its master, Sauron, who poured his malice into it. So too the Dragon pours his authority into the Beast.

The crowns upon its horns glitter like jewels of power, but they are false diadems, stolen light. The names upon its heads are blasphemies, as if each ruler that arises in rebellion against God carves his pride into the Beast’s visage.

3. The Wounded Head as Counterfeit Resurrection

The most dreadful part of the vision is the wounded head, slain yet healed. For here lies the parody of Christ Himself.

The Lamb was slain from the foundation of the world (Rev. 13:8). His death and resurrection are the fountain of life for all creation. Yet the Beast dares to mimic this, presenting its wound and recovery as proof of its power.

This is Antichrist in its essence: not denial of Christ, but imitation. Not absence of religion, but false religion. The world marvels, saying, “Who is like the Beast?” as if to crown it with divine uniqueness.

In Tolkien’s myth, this is as when Sauron forged the One Ring—a counterfeit of the true Flame Imperishable that only Ilúvatar possesses. He could not create life, so he sought to bind all wills into his own, mimicking godhood. The Beast’s wound is such a Ring: a false resurrection, binding the nations into awe and obedience.

4. The Saints as Hobbits in Mordor

The vision tells us the Beast is permitted to conquer the saints. Captivity comes. Sword falls. Outwardly, the people of God seem defeated. Yet their names are written in the Lamb’s book of life.

This is the paradox of endurance: to win by seeming loss, to conquer by suffering. The saints are not mighty kings or warriors. They are, in the world’s eyes, small and weak. Yet their endurance shakes the throne of the Beast.

Here they are like hobbits in Mordor: small folk bearing no sword that could match Sauron’s hosts, yet carrying within them a faith and resolve greater than all the armies of men. Frodo and Sam did not overthrow Mordor with strength, but with endurance, step by step through ash and darkness. So too the saints conquer the Beast not with force, but with faith that outlasts the shadow.

5. The Blasphemous Words as the Voice of the Ring

The Beast speaks proud words and blasphemies. This is not brute force, but deception, propaganda, seduction of the mind.

The Ring in Tolkien’s tale does not only dominate by its power; it whispers. It tells men what they wish to hear, twisting their hearts until they call evil good and good evil. So too the Beast speaks, reshaping truth into lies, mocking God and His dwelling.

This is the great danger of empire: not only its armies, but its words. Rome claimed Caesar was “lord and god.” Modern powers exalt nation, progress, or wealth in the same manner. The Beast is as much a mouth as it is a sword.

6. The Limited Time of the Beast

The Beast reigns for forty-two months—a bounded time. However great the shadow, it is but a passing storm. Evil is mighty, but not eternal.

In Tolkien’s tales, Sauron’s dominion seemed vast and without end. Yet even Barad-dûr was tied to the Ring. When the Ring perished, the Tower fell. So too the Beast’s reign is tied to the will of God, who has decreed its end.

This truth is the hope of the saints: that no shadow lasts forever. However deep the night, the dawn comes. However strong the Beast, the Lamb will appear.

7. The White Rider and the Fall of the Beast

Though Revelation 13 ends with the saints’ endurance, the tale does not end there. Later, in Revelation 19, the heavens open and the Rider upon the white horse descends. His name is Faithful and True. He is called the Word of God. His robe is dipped in blood. Upon His head are many crowns—not blasphemous, but rightful.

Here the parody ends, for the true King rides forth. The Beast that mimicked death and resurrection is cast down. The Dragon who gave it power is chained. And the saints who endured are vindicated.

This is Aragorn at the Black Gate: when all hope seems lost, he rides forth with the Hosts of the West, and beyond the ruin of Mordor the King is revealed.

So shall Christ return, and the Beast shall be no more.

VIII. Reflection and Questions

  1. How does the Beast’s counterfeit resurrection warn us to be discerning against false saviors in our own age?
  2. In what ways do modern nations and powers resemble the Beast, demanding loyalty that belongs to God alone?
  3. How can we, like the hobbits, endure with faith when the world seems ruled by the Beast?
  4. What hope does the limit of the Beast’s reign give us as we face trials and persecutions?

Verse of the Day – August 20th, 2025

The House of the High King: A Devotional on Ephesians 2:19–20

“Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the chief cornerstone.”
—Ephesians 2:19–20 (NIV)

I. The Gate in the Wall

In the elder tales, when travelers crossed from the waste into a guarded city, they came at last to a great gate of stone. There they laid aside the weariness of wilderness, and with a word of welcome were led to hearth and board. The city had been raised before their birth, by masons long vanished into song; its streets were older than their memory and stronger than their personal strength. Such is the feel of Saint Paul’s proclamation: once wanderers, now welcomed; once strangers, now “fellow citizens”; once far off, now folded into the very “household of God.” The wall is no barrier now; the gate swings wide; the watchmen smile; and beyond the arch lies a home we did not build yet are invited to inhabit.

But Paul’s gate is not of granite or marble. Its lintel bears a living Name: Christ Jesus, the Cornerstone. And the city into which we pass is not a mere polity among polities, but a kingdom unshakable, a household whose fires never dim, whose Head never sleeps. The apostle speaks with the calm thunder of grace: “Consequently”—for he has already told us that Christ has slain the enmity and preached peace to far and near (Eph. 2:14–18)—you are no longer foreigners. The wilderness is behind; the walls do not reject; the King Himself has stepped down to the gate and set His sign upon our brows.

This is no small rearrangement of feelings, no gentle moral uplift. It is ontological re-placement. You are not where, or who, you were. God has re-situated your life. Strangeness gives way to citizenship; exile yields to kinship; and the dust of the road is exchanged for the bread and wine of the Father’s table.

II. Fellow Citizens: The Charter of a New Polity

To be a “fellow citizen with the saints” is to receive a charter written in blood and sealed by an empty tomb. The word citizen carries weight: it implies allegiance, protections, laws, shared customs, common work. In every lesser city, citizenship can be won, inherited, or revoked. But in the kingdom of God, citizenship is granted by grace, secured by the royal Son, and nurtured by the Spirit who teaches us the tongue of Zion.

What does such citizenship feel like? It feels, at times, like learning a new weather, for the climate of the kingdom is mercy. The great streets of heaven’s polity are paved with forgiveness; its fountains run with living water; its banners bear a Lamb. We learn the customs of patience, the currency of generosity, the anthem of praise. Yet the call is not merely inward; the King appoints His citizens as ambassadors (2 Cor. 5:20), to carry the peace we have received into the alleyways of a world anxious for home.

Citizenship also implies proximity—not only to God but to one another. In the old days we kept ourselves apart by walls of suspicion and trenches of comparison. But within this new polity, the Spirit breaks the spell of lonely excellence and calls us to common flourishing. What the apostle has in mind is nothing less than a people knit together, diverse as the stones of an ancient city, yet set in place by a master craftsman.

III. Members of His Household: Fireside Theology

Paul’s metaphor moves from polity to hearth: “members of God’s household.” Here a warmer light falls across our faces. In the household of God we hear the rattle of kettles and the cadence of prayer; we see the long table set with bread enough for the unexpected guest. To belong to God’s household is to be claimed, named, and nurtured. It is to know that the door we enter by grace remains open by grace, that the meal begins with grace and ends with grace, and that every voice, however halting, may sing the evening hymn.

But a household also has habits. There is a way to tend the fire, a manner of speech, a pattern of rest and work, a reverence for the stories told by elders who kept the vigil before us. In the household of God these habits are called virtues—faith, hope, love—trained into us by the Spirit. We learn to pass the cup and not hoard it; to mend the net and not gnaw it; to keep night-watch for the traveler who is late, lest they come to a dark house and a cold welcome. The church is not a museum for solitary relics; it is a hearth for living stones.

IV. The Foundation: Apostles and Prophets

A house cannot float free in the air; nor can a city be built upon fog. Paul declares that the household is “built on the foundation of the apostles and prophets.” The imagery is ancient and firm. Foundations are laid once; upon them the whole structure rests. In the economy of God’s wisdom, the prophets of Israel and the apostles of the Lamb together bear witness to one Christ. From the prophets we receive the promises, the long music of hope and holiness; from the apostles we receive the gospel’s proclamation, the witness of cross and resurrection, Spirit and church. Their testimony is not an optional garnish to our spirituality; it is the very bedrock of our belonging.

We do not invent our faith anew each morning, as if truth were a canvas for our private brush. We receive it—traditio, the handing on—like a torch lit before our day. We handle it with reverence and joy, and we carry it forward. The Bible is not merely a record of ancient curiosities; it is the living Word that tutors the household and steadies the city, that undergirds our worship and provokes our repentance.

V. The Cornerstone: Christ Jesus Himself

Yet the apostle knows what every master builder knows: even a carefully poured foundation must be squared and aligned. Hence the high word: “Christ Jesus Himself” is the chief cornerstone. In the old craft, the cornerstone set the plumb and level for every other stone; if it was true, the walls would meet, the arches would hold, and the roof would rest without groaning. If it was false, no labor could save the house from slow ruin.

So it is with the church. Programs may proliferate; endings and beginnings may bustle like marketplaces; yet if Christ is not the cornerstone—if His person, passion, and promise do not set the line—then we labor in vanity. The cornerstone assures coherence. In Him the prophetic promises and apostolic proclamation lock into place; in Him Jew and Gentile, near and far, scholar and shepherd, rich and poor, are aligned into one holy geometry. We are not asked to bear the weight of meaning alone; we are asked to lean upon the Stone that does not shift.

This cornerstone is no inert block; He is living (1 Pet. 2:4–7). His risen life radiates warmth through the walls; His ascended intercession drapes the house with blessing; His promised return hangs above our lintels like a garland of morning. Therefore our lives, fitted to Him, become both stable and supple, truthful and tender, enduring and expectant.

VI. Stones That Sing: Growth into a Holy Temple

Paul’s image in Ephesians soon flowers into temple language: in Christ, the whole building “rises to become a holy temple in the Lord” (Eph. 2:21). What a wonder that the King desires not a monument of cold stone but a dwelling of living persons! The temple is not merely the place we go; it is the people we become. The Spirit breathes across the scaffolding, and what was once rubble begins to resonate with praise. The stones take on song.

Here, then, is our daily calling: to allow the divine architect to fit us where He wills—load-bearing or delicate, unseen or sunlit, cornerstone-adjacent or keystone-arched. Pride has no place in a temple whose glory belongs to Another. Nor has despair, for the Builder wastes no stone that He has chosen. Even the jagged can be made to sit true if it is placed beside Christ and mortared with mercy.

VII. Practices of the Household

How shall we live within such a house?

  1. Remember your charter. Begin the morning by speaking this truth aloud: “By grace I am a fellow citizen with the saints, a member of God’s household.” Let the words steady you against the gusts of shame or the gales of striving.
  2. Keep the hearth. Practice small hospitalities: a warm word, a shared meal, a patient ear. Households are not maintained by grand speeches but by faithful chores.
  3. Attend to the plumb line. Compare your decisions, your judgments, your loves to the cornerstone: the character and teaching of Jesus. Where you are askew, repent without sulk and realign with joy.
  4. Honor the foundation. Read the prophets and apostles. Pray the psalms. Sit under teaching that is devout, humble, and clear. Tradition is not a chain but a trellis; we grow better upon it.
  5. Confess fractures promptly. Stones crack when resentments go unaddressed. Seek reconciliation quickly. In this house, peacemaking is not a specialty; it is a daily craft.
  6. Sing while you work. Worship is the warmth of the house. The song does not deny sorrow; it folds sorrow into hope and hope into love.

VIII. The Healing of Strangers

One of the enemy’s old spells is estrangement—to make us feel always foreign, forever peripheral, never at home. The gospel undoes that enchantment. In Christ, God crosses the courtyard, opens the inner door, and says: “Come in; the table is set.” Then, having made us at home, He sends us to welcome others. Hospitality is not an optional courtesy; it is the public proof that we ourselves were welcomed by grace. We make room because room was made; we keep watch because Someone kept watch for us.

In a world bristling with badges and barriers, the church is commissioned to be a differently governed city—a place where the weary may lay down their fear and take up a name. This does not mean we abandon truth or erase holy boundaries. It means our boundaries are formed by the Cornerstone—by His compassion, His clarity, His cruciform courage. We dare to be both stable and open, precise and generous, wise and warm, because our equilibrium is anchored in Christ.

IX. Consolation for the Weary Builder

Perhaps you read these lines and think, “I am no master mason; my edges are rough; my patience short; my faith a hairline fracture.” Take heart. The miracle of grace is not that you were quarried perfect, but that you were chosen and are being fitted. The cornerstone does not despise your irregularities; He takes them seriously and tenderly. He will knock away what must be removed; He will smooth what must be shaped; and where you cannot be made smooth, He will set you where your roughness becomes strength.

The city rises not by the heroism of isolated stones but by the faithfulness of the Builder. What He begins, He finishes. And in the end, when the scaffolds are taken down and the sun strikes the final arch, we shall gasp to see how every cut was kind, every placement wise, every seam mortared with mercy.

X. A Prayer at Eventide

High King and Cornerstone,
You have called us from wandering and set our feet within Your courts.
Make us citizens who honor Your scepter,
children who tend Your hearth,
stones that take their line from Your living strength.

Teach us to love the prophets and apostles,
to welcome the stranger and forgive as we were forgiven.
Where we are skewed, set us straight with gentle firmness.
Where we are cracked, pour in the grace that binds.
And let our little household sing until the city rings with praise,
for Jesus’ sake. Amen.

Questions for Meditation and Fellowship

  1. Where do you still feel like a “stranger and alien” in the life of God’s people? What practices (hospitality, small group, service) might help you experience your given citizenship more deeply?
  2. In what everyday decisions do you most need the “cornerstone” to set the plumb? Identify one habit, relationship, or plan that needs to be realigned with the character of Jesus.
  3. How will you honor the “foundation of the apostles and prophets” this week? Choose one prophetic text and one apostolic passage to read and pray, asking the Spirit to knit them together in your heart.
  4. What household habits can your church strengthen to reflect God’s welcome? Consider specific ways (meals, mentorship, shared prayer) to turn doctrine into warmth.

Selected Scholarly Sources

  • Andrew T. Lincoln, Ephesians (Word Biblical Commentary 42). Grand Rapids: Zondervan, 1990.
    A rigorous exegetical study noting the temple/household imagery and the Jew–Gentile reconciliation in Ephesians 2.
  • Harold W. Hoehner, Ephesians: An Exegetical Commentary. Grand Rapids: Baker Academic, 2002.
    Detailed lexical and syntactical analysis; robust discussion of “fellow citizens” and the cornerstone metaphor.
  • Markus Barth, Ephesians 1–3 (Anchor Bible 34). Garden City, NY: Doubleday, 1974.
    Classic treatment of ecclesial unity; emphasizes the theological architecture of Ephesians’ household/temple motifs.
  • F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians (NICNT). Grand Rapids: Eerdmans, 1984.
    Clear, pastorally sensitive scholarship, situating Ephesians 2 within the sweep of redemptive history.

Verse of the Day Devotional – August 19th, 2025

The Music of Love Before the World

In the elder days, before the shaping of the stars, the Ainur sang before the face of Ilúvatar, and their song was the birth of all that was, and is, and is yet to come. Yet amid their harmonies, it was not by their strength that the themes endured, nor by their wisdom that the melodies found beauty. It was because Ilúvatar Himself had first woven into their hearts the seed of music. So it is with us, children of dust and breath: our love is no invention of our own, but an echo of a greater voice that spoke before time. “We love because He first loved us” (1 John 4:19).

Here lies the deep root of the matter: all our affections, our loyalties, and our small kindnesses are but pale reflections of that first great flame kindled in the heart of creation. Just as the stars glimmer because the Sun has shone upon them, so our love flickers because His eternal love blazes. If Ilúvatar had not sung, the Ainur would have been silent; if Christ had not loved, we would yet know nothing but barren shadows of selfishness.

The First Love of God in Creation

When Ilúvatar brought forth the world through music, He showed the Ainur a vision of valleys and seas, of forests and skies, of peoples who would walk beneath sun and moon. The Ainur marveled, for they had not imagined such beauty, nor such fragility. Yet Ilúvatar said: “Behold your music made visible, and I shall give it Being.” In like manner, when the Eternal Word spoke, all that is came forth: “In the beginning was the Word, and the Word was with God, and the Word was God… All things were made through Him” (John 1:1–3). Creation itself is the first testimony of love, for He did not need to make it. Out of His abundance He poured forth light into the void.

Scholars remind us that God’s act of creation is not a necessity but a gift of love. Thomas Aquinas wrote that God, being perfect, did not create to increase His joy, but to share it (Aquinas, Summa Theologiae I.44). Thus every leaf, every grain of sand, every star is a note in the symphony of His first love. When we gaze upon creation with wonder, our hearts are stirred to love, because the very existence of the world is a witness that Love Himself has moved first.

The First Love in Redemption

Yet the tale of creation is not without sorrow. As in the Music of the Ainur, where Melkor sought to twist the theme toward his own will, so mankind has turned away from its Maker. Love was traded for pride, and fellowship for alienation. But here again, the First Love was revealed: “God shows His love for us in that while we were still sinners, Christ died for us” (Romans 5:8).

Imagine the ruin of Númenor, proud and mighty, when its people sought immortality by their own strength. Yet in their downfall, the Faithful were preserved by grace. Likewise, when we, in our folly, sought crowns of our own making, the First Love stooped low, descending into our darkness. He did not wait for us to seek Him, for then all hope would have perished. Rather, He came first, like a sudden dawn breaking upon a night that seemed endless.

Augustine of Hippo wrote, “You have made us for Yourself, O Lord, and our hearts are restless until they rest in You” (Confessions I.1). But he also knew that even our restless yearning is stirred by the Spirit. If God had not first awakened love in us, we would never turn from shadows to His light. Redemption, then, is not merely God repairing what we broke—it is God rekindling in us the flame of His own eternal love.

The Fellowship of Love Among Men

When Frodo bore the Ring through fire and darkness, it was not by his own strength alone that he endured. Sam, steadfast and humble, bore him upon his back when his master could no longer walk. This, too, was love, yet even Sam’s love was kindled by something beyond him. It was a small shard of the great Light that Ilúvatar set in every true heart.

So it is with us. The Apostle John, in the same letter, proclaims: “Beloved, if God so loved us, we also ought to love one another” (1 John 4:11). Love is not only vertical, flowing from God to us, but also outward, from us to others. Yet we must remember always: the stream flows because the Fountain has first poured forth.

Karl Barth, one of the great theologians of the twentieth century, observed that the love of God is always both gift and command: it is bestowed freely, yet it summons us to mirror it (Barth, Church Dogmatics II/1). Thus the community of the faithful becomes like the Fellowship of the Ring: not perfect, often stumbling, but bound together by a love greater than their own devising.

The Eternal Flame

At the end of all things, beyond the circles of the world, there lies a promise: the First Love shall also be the Last. For He who is Alpha is also Omega (Revelation 22:13). Just as the Ainur sang, and Ilúvatar declared the final chord would belong to Him, so all history bends toward His love. What began as a gift in creation and was renewed in redemption will be fulfilled in glory.

In that day, we shall see clearly that every act of kindness, every tear shed in compassion, every burden borne for another, was but an answering note to His song. And we shall marvel that even when we faltered, His love never failed to move first.

C.S. Lewis captured this mystery in The Four Loves, where he wrote that our natural loves, left to themselves, can become distorted, but when transformed by divine charity, they are lifted into eternal joy (Lewis, 1960). Thus the last word of our lives, like the last word of the Music, will be love—not our frail echo, but His everlasting flame.

Questions for Reflection

  1. How does the truth that “we love because He first loved us” change the way we view even the smallest acts of kindness or sacrifice in our daily lives?
  2. In what ways do you see God’s first love reflected in creation around you, and how might this inspire deeper worship?
  3. When we struggle to love others, how can remembering God’s prior and greater love enable us to persevere in grace and forgiveness?
  4. What does it mean for you personally that God’s love not only precedes your love but also sustains and perfects it until the end of time?

Scholarly Sources

  • Aquinas, T. (1911). Summa Theologiae (Fathers of the English Dominican Province, Trans.). Benziger Bros. (Original work published ca. 1274).
  • Augustine of Hippo. (1991). Confessions (H. Chadwick, Trans.). Oxford University Press.
  • Barth, K. (1936). Church Dogmatics, Vol. II/1: The Doctrine of God. T&T Clark.
  • Lewis, C. S. (1960). The Four Loves. HarperCollins.

Closing Word

Beloved, the verse of John is not merely a statement but a song: We love because He first loved us. It is a theme that resounds from the dawn of creation to the twilight of time, from the shaping of the mountains to the Cross upon Calvary, from the whispered prayers of the saints to the final trumpet. Let us then walk as children of that First Love, bearing its light into the shadowed lands, until the world is renewed, and every love finds its rest in Him.

Verse of the Day Devotional – August 18th 2025

On Romans 8:18 — “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.”

I. The Shadow and the Morning

In the scroll of ages, there is oft a deep shadow that hangs heavy upon the weary hearts of mortals. Many wander, as did Frodo of old, with burdens unseen by others but felt with a weight that bends the back and clouds the spirit. And yet, beyond the shadow, there glimmers a light not quenched by time nor dimmed by grief. It is this light that the Apostle Paul proclaims in his letter to the Romans: “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Romans 8:18, NIV).

Here is the mighty contrast: the small and fleeting pain of this present hour set against the immeasurable, eternal dawn of glory. Paul’s words are no idle comfort, no fragile wish spoken to dull pain. Rather, they stand as a declaration wrought in the forge of his own suffering — beaten, shipwrecked, imprisoned, and yet unbroken, his heart bound to Christ with cords stronger than iron (2 Corinthians 11:23–28).

And so, as in the lore of Middle-earth, when the darkest night fell upon the plains of Mordor and all seemed lost, a star appeared, remote yet piercing, heralding hope beyond despair, so too does Paul lift our eyes to a future resplendent with the very glory of God, which shall be revealed not only to us but in us.

II. The Pattern of Suffering

In Tolkien’s tales, the pattern of suffering is woven deep into the fabric of his legendarium, echoing the ancient truth of Scripture: that the road of pain is often the path to renewal. Frodo bore the Ring, not because he delighted in burden, but because his suffering became the means by which Middle-earth was delivered. So too Christ bore the Cross, despising its shame, for the joy that was set before Him (Hebrews 12:2).

This is the mystery of suffering: it is not senseless, nor does it triumph over the faithful. Rather, it serves as the crucible by which glory is made manifest. As N. T. Wright notes, Paul’s theology of suffering is bound inseparably to hope; the “groaning of creation” is not the death rattle of despair but the labor pains of a new birth (Wright, 2002).

Our sufferings, then, are not to be measured only in the moment of their sting, but in the weight of glory they forge. For just as Samwise, trudging beneath the blackened sky of Mordor, found that beyond all pain there awaited the Shire renewed, so too the Christian may take heart: this present age is not the final word.

III. The Weight of Glory

C. S. Lewis once spoke of the “weight of glory,” a phrase most fitting to Paul’s vision (Lewis, 1949/2001). Glory is no light or passing trinket, but a substance far heavier than sorrow, a reality that outweighs every affliction. To the world, suffering seems final, like the closing of a book. But to the eyes of faith, suffering is but the turning of a page, for beyond lies a chapter radiant with eternal splendor.

Paul insists that what is now endured is “not worth comparing” with the glory to come. This is no dismissal of real pain, for the apostle himself felt deeply the lash and the stone. Instead, it is the proclamation of proportion: as a single candle’s flame fades to nothing before the blazing sun, so does present pain dwindle before eternal joy.

As Douglas Moo writes in his commentary on Romans, Paul is speaking not of denial of suffering but of perspective: “Sufferings are real, but they are not ultimate. Glory is ultimate” (Moo, 1996). And that glory is not far off but is being woven, even now, into the lives of the faithful.

IV. The Fellowship of the Broken

It is meet to remember that none tread this road alone. As Frodo had Sam, so has the Christian a fellowship in Christ. Paul writes not to the solitary soul but to the body of believers, all bound together in the groaning and in the hope. Suffering is shared, as are prayers and encouragement.

The church, when faithful, is like the Fellowship of the Ring — each bearing one another’s burdens, each with gifts to contribute. The warrior may defend, the gardener may comfort, the steward may guide, and together they press on. Thus suffering, though heavy, is borne lighter when shared, and hope shines brighter when sung in chorus.

Scholarship affirms this communal vision: Beverly Gaventa notes that Paul’s image of creation groaning in Romans 8 is cosmic and collective, not individualistic (Gaventa, 2011). All creation, and all God’s people, are caught in this travail, awaiting together the revelation of glory.

V. Suffering as Pilgrimage

Suffering, in Paul’s vision, is not static but dynamic. It moves, as do travelers upon a road, from one land to another. It is pilgrimage, not prison. Every hardship becomes a step, every trial a mile-marker, drawing the faithful closer to the unveiled glory.

This imagery calls to mind the long roads of Tolkien’s world: the weary path from Hobbiton to Mordor, the exile of the Númenóreans, the wandering of the Elves. In each tale, suffering was not wasted but became the shaping of character, the proving of faith, the means by which destiny was fulfilled.

So too in Christ, suffering is sanctified. What the world intends for despair, God transforms into the pathway of sanctification. As Paul declares elsewhere, “our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Corinthians 4:17).

VI. The Unveiling of Glory

The glory to be revealed is not mere comfort but revelation. The Greek word Paul uses (apokalypsis) means unveiling, as when a great curtain is drawn back to disclose a hidden splendor. The glory is already prepared, already certain, but not yet manifest.

Here the Christian hope aligns with the deep yearning of Middle-earth for the Return of the King. For long ages, Gondor watched and waited, its throne empty, its stewards guarding but not fulfilling. Yet at last the rightful king was revealed, and the land was renewed. So too we await the return of the true King, Christ, when glory long hidden shall blaze forth unhindered.

Until then, we dwell in the “already and not yet,” as George Eldon Ladd reminds us: the kingdom of God is inaugurated but not consummated, present in power but awaiting its fullness (Ladd, 1974). Thus suffering marks this age, but glory defines the next.

VII. The Courage of Hope

In the end, Paul’s words are a summons to courage. To face suffering not with despair but with steadfastness, as one who knows the end of the tale. Tolkien wrote that “there is no true end to any tale” (Tolkien, 1955), only the continuation of the great story. So too in Christ, our suffering is not the end but the prologue to glory everlasting.

Therefore let the faithful lift their eyes. Let them endure with patience. Let them strengthen one another with hymns and with prayer. For soon — though the night be long — the dawn shall come, and in its light every tear shall be dried, every wound healed, every sorrow turned to joy.

VIII. Reflection and Application

Thus Paul’s word in Romans 8:18 is no distant dream but a living hope. In Oregon’s mist-laden forests, in the busy corridors of medical work, in the lonely paths of suffering unseen by others — there shines the promise that these present burdens are as nothing when set beside the eternal crown prepared for the saints.

For the Christian is called not merely to endure but to anticipate, to live even now as a herald of glory. Every act of faithfulness, every whisper of prayer, every bearing of suffering with patience becomes a seed of that glory, awaiting the day when Christ shall make all things new.

And so, let us endure. Let us hope. Let us remember that though the road is long and dark, the light of Christ shines unquenchable at its end.

✨ Questions for Reflection

  1. How does Paul’s contrast between present suffering and future glory shape the way we endure trials today?
  2. In what ways can the Christian community function as a fellowship that bears one another’s burdens in seasons of hardship?
  3. How does the imagery of pilgrimage help us reframe suffering as purposeful rather than meaningless?
  4. What practices can help us keep our eyes fixed on the glory to be revealed, even when the weight of suffering feels overwhelming?

📚 References

  • Gaventa, B. R. (2011). Our Mother Saint Paul. Westminster John Knox Press.
  • Ladd, G. E. (1974). The Presence of the Future: The Eschatology of Biblical Realism. Wm. B. Eerdmans Publishing.
  • Lewis, C. S. (2001). The Weight of Glory (Original work published 1949). HarperOne.
  • Moo, D. J. (1996). The Epistle to the Romans (NICNT). Wm. B. Eerdmans Publishing.
  • Wright, N. T. (2002). Romans (NIB, Vol. 10). Abingdon Press.

August 17, 2025 – Spiritual Adulting: God’s Desire to Grow You Up – Romans 8:9-17

Original Sermon Notes:

August 17, 2025 – Spiritual Adulting: God’s Desire to Grow You Up – Romans 8:9-17

https://vimeo.com/firstbaptistbiloxi

https://www.bible.com/bible/59/ROM.8.9-17.ESV

Fill in the blank: 1. Birth, evidenced by:
– Possession of the Spirit (v. 9-11)
– Confirmation of the Spirit (v. 16)
You will never grow spiritually mature if you are constantly doubting your salvation.

2. Growth, evidenced by:
– Passing Time “…these are sons of God.” (v. 14)
Time is a requirement for spiritual maturity, but not a guarantee.

– Proper Response “led by the Spirit” (v. 14)
The Spirit leads in many ways:
Your spiritual maturity will be seen in how quickly and willingly you respond to the Spirit’s leading.

– Persistent Battles “by the Spirit do put to death the deeds of the body…” (v. 13)
The spiritually mature will begin to see the power of self and patterns of sin broken in their lives.

Expanded Sermon Notes:

Sermon Notes: Spiritual Adulting – God’s Desire to Grow You Up

Romans 8:9–17

Introduction

  • Theme: Spiritual growth is not optional but the very desire of God—that His children mature, bearing fruit that lasts, living as heirs of Christ’s kingdom.
  • Analogy: Just as a baby must move beyond milk to solid food (Hebrews 5:12–14), so too the believer must progress from infancy in Christ to adulthood in the Spirit.
  • Key thought: Romans 8:9–17 reminds us that birth is the beginning, but growth is the journey.

1. Birth, evidenced by…

Paul begins with the foundation of Christian life: being born again by the Spirit. Without this spiritual birth, there is no maturity, no growth, no fruit.

A. Possession of the Spirit (vv. 9–11)

  • Verse 9: “Anyone who does not have the Spirit of Christ does not belong to Him.”
  • Truth: Salvation is not merely intellectual agreement or outward association with the church. It is Spirit-indwelt life.
  • Implication: If the Spirit is present, life is present.
  • Application:
    • Assurance of salvation comes not by “feeling saved” but by the reality of the Spirit’s presence.
    • Ask: Am I showing the fruit of the Spirit (Galatians 5:22–23)?

Illustration: A birth certificate proves natural life; the indwelling Spirit is our certificate of spiritual life.

B. Confirmation of the Spirit (v. 16)

  • Verse 16: “The Spirit Himself bears witness with our spirit that we are children of God.”
  • Truth: The Spirit testifies, not in vague emotional highs, but through conviction, assurance, and alignment with Scripture.
  • Warning: Doubting salvation paralyzes growth. A child who constantly questions whether he belongs to the family will never flourish.
  • Application:
    • Confidence in Christ allows freedom to pursue maturity.
    • Encourage believers: Do not confuse conviction of sin with loss of salvation.

Illustration: Just as a parent reassures a frightened child, the Spirit whispers to our hearts: “You belong to Me.”

Key Principle: You will never grow spiritually mature if you are constantly doubting your salvation.

2. Growth, evidenced by…

Spiritual adulthood requires process, discipline, and yielding to the Spirit. Paul shows the evidences of this growth.

A. Passing Time (v. 14 – “these are sons of God”)

  • Truth: Time is necessary. No one matures overnight.
  • Caution: Time alone does not guarantee maturity. A believer can be in Christ for decades and remain spiritually immature (1 Cor. 3:1–3).
  • Analogy: Like a tree, growth requires both time and nourishment.

Application:

  • Be patient with yourself and others.
  • Commit to disciplines: prayer, Scripture, fellowship, service.

Illustration: Some children grow tall with age, yet maturity shows in responsibility, not height. So too, years in church do not equal maturity—obedience does.

B. Proper Response (v. 14 – “led by the Spirit”)

  • Truth: The mark of sons and daughters of God is Spirit-led responsiveness.
  • The Spirit leads through:
    1. Scripture – the written Word (2 Tim. 3:16).
    2. Prayer – communion with God (Romans 8:26).
    3. Circumstances – providential direction (Acts 16:6–10).
    4. The Church – wise counsel and accountability (Proverbs 11:14).
  • Application: Spiritual maturity is seen in how quickly and willingly we obey.
  • Illustration: A mature soldier responds instantly to the commander’s voice. The immature hesitate or debate.

C. Persistent Battles (v. 13 – “by the Spirit do put to death the deeds of the body”)

  • Truth: Spiritual adulthood is not the absence of temptation, but the Spirit-empowered victory over sin.
  • Paul’s paradox:
    • Flesh desires sin (Galatians 5:17).
    • Spirit empowers mortification of sin.
  • Application:
    • Growth means seeing old patterns broken.
    • Example: temper controlled, addictions overcome, selfishness surrendered.
  • Illustration: A gardener uproots weeds again and again. Spiritual adulthood is lifelong weeding of sin by the Spirit’s hand.

Key Principle: The spiritually mature begin to see the power of self broken and sin losing its grip.

3. Adoption and Heirship (vv. 15–17)

  • Verse 15: “You have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’”
  • Truth: Growth leads to intimacy with God. Mature believers not only know about God but cry out to Him as Father.
  • Verse 17: “If children, then heirs—heirs of God and fellow heirs with Christ.”
  • Truth: Spiritual adulthood is living with the dignity of heirs, not the fear of slaves.

Applications:

  • Stop living in fear—live as heirs.
  • Recognize that suffering (v. 17) is part of maturity, shaping us for glory.

Illustration: A prince under discipline does not cease to be a prince; the discipline shapes him for the throne.

Conclusion: Spiritual Adulting

  • Birth: Assured by possession and confirmation of the Spirit.
  • Growth: Evidenced by time, responsiveness, and victorious battles.
  • Maturity: Adoption lived out, heirs of eternal glory.

Takeaway: God’s desire is not that we remain spiritual infants, but that we grow into the likeness of His Son (Romans 8:29).

Practical Applications

  1. Examine: Do I possess the Spirit?
  2. Rest: Am I confident in my adoption?
  3. Yield: Do I respond quickly to the Spirit’s leading?
  4. Fight: Am I actively putting sin to death by the Spirit?

Illustrative Sermon Flow

  • Introduction: Story of a child growing into adulthood.
  • Transition: Spiritual life mirrors natural growth—birth, growth, maturity.
  • Exposition: Walk through Romans 8:9–17.
  • Application: Call to assurance, obedience, and warfare against sin.
  • Conclusion: Invitation to embrace maturity and live as heirs of God.

Reflection Questions (for congregation or small groups)

  1. How does assurance of salvation affect your spiritual growth? Have you struggled with doubt, and how did God’s Word bring peace?
  2. In what ways have you experienced the Spirit’s leading? Were you quick or hesitant to obey?
  3. What persistent sin battle are you currently facing, and how can you rely on the Spirit’s power to overcome it?
  4. What does it mean to you personally to live as an heir of God and co-heir with Christ?

Fleshed Our Sermon:

Sermon Title:

Spiritual Adulting: God’s Desire to Grow You Up
Romans 8:9–17

Introduction

Beloved in Christ, the Apostle Paul in Romans 8 presents one of the most glorious descriptions of life in the Spirit found anywhere in the Word of God. Here we are told that the Spirit of God is not only the seal of our salvation but also the guarantee of our sanctification. In these verses, Paul speaks of a journey — from birth into the family of God, to growth into maturity, to the inheritance of glory. It is as if Paul is saying to us: God did not call you to remain children in the faith; He called you to grow into spiritual adulthood — to maturity that reflects the very character of His Son, Jesus Christ.

We live in a culture that sometimes resists maturity. Adulting, as many call it, is often joked about, delayed, or avoided. But God calls His children not to perpetual immaturity, but to maturity. Just as a father delights to see his son grow into a man, so does our heavenly Father desire to see His sons and daughters grow into spiritual adulthood.

Let us walk through the text in two great movements:

  1. Birth: Evidence of the Spirit’s Presence.
  2. Growth: Evidence of the Spirit’s Leading.

1. Birth: Evidenced by the Spirit

(Romans 8:9–11, 16)

A. Possession of the Spirit (vv. 9–11)

Paul writes in verse 9: “Anyone who does not have the Spirit of Christ does not belong to him.” Notice how clear and uncompromising this statement is. To be a Christian is not simply to attend church, not merely to know doctrine, not merely to pray at times of trouble. To be a Christian is to possess the Spirit of Christ within you.

  • The Indwelling Spirit: The Spirit is the mark of belonging. He is the seal upon the believer’s soul, the guarantee of our adoption (Eph. 1:13–14). Just as a newborn child bears the life of his father and mother, so every believer bears the life of God through the Spirit.
  • The Spirit’s Resurrection Power: In verses 10–11, Paul assures us that the Spirit who raised Jesus from the dead dwells in us. He brings not only future resurrection hope but present vitality to a life once dead in sin. Spiritual birth is not a theory; it is a living reality evidenced by transformation.

Illustration: Consider an orchard. The sure evidence that a tree is alive is not the signboard over it but the sap that runs within it and the leaves that appear upon it. So too the possession of the Spirit is the sure evidence of life in Christ.

B. Confirmation of the Spirit (v. 16)

Verse 16 says: “The Spirit himself bears witness with our spirit that we are children of God.”

  • Internal Assurance: The Spirit whispers to our hearts, “You belong to the Father. You are His child.” This is not mere emotion but divine testimony within the soul.
  • Freedom from Doubt: Paul warns us here — you will never grow spiritually mature if you are constantly doubting your salvation. Just as a child who doubts the love of his parents will struggle to grow in confidence, so a believer who doubts their adoption will limp rather than run in the life of faith.

Application: Some of you may feel the shadow of doubt — “Am I really saved?” Remember: salvation is not founded on your feelings but on Christ’s finished work and the Spirit’s witness. Trust Him. Rest in His testimony.

2. Growth: Evidenced by the Spirit

(Romans 8:13–14)

Spiritual birth is only the beginning. God does not desire us to remain infants in the faith. Just as physical children must grow into maturity, so spiritual children must grow up into Christ. Paul gives us three evidences of this growth: passing time, proper response, and persistent battles.

A. Passing Time (v. 14 – “…these are sons of God.”)

Growth requires time. Verse 14 says, “For all who are led by the Spirit of God are sons of God.” The word “sons” here speaks not of infants but of mature children who share the character of the Father.

  • Time is Required: No child becomes an adult overnight. Likewise, no believer becomes spiritually mature in a moment. Time in prayer, in the Word, in fellowship, in trial — all contribute to growth.
  • Time Is Not a Guarantee: Yet time alone does not guarantee maturity. Just as some adults remain childish in their thinking, some Christians may have been believers for many years but have scarcely grown. Spiritual maturity requires intentional obedience.

Illustration: You may keep a Bible on your shelf for 30 years, but unless it is opened, read, and obeyed, the mere passing of time will not make you mature in Christ.

Application: Reflect on your walk. Has the passing of time led to greater Christlikeness, or have you remained as spiritual infants?

B. Proper Response (v. 14 – “led by the Spirit”)

Maturity is seen not merely in years but in responsiveness. Paul says, “Those who are led by the Spirit of God are sons of God.”

  • The Spirit Leads in Many Ways:
    • Through Scripture, His inspired Word.
    • Through conviction of sin and prompting toward righteousness.
    • Through circumstances, opening and closing doors.
    • Through godly counsel and the voice of the church.
  • Quick and Willing Obedience: The mark of maturity is not reluctance but readiness. How quickly do you respond when the Spirit nudges you toward prayer, forgiveness, generosity, or witness?

Illustration: Imagine a seasoned soldier. When the commander gives the order, he does not delay, debate, or doubt. He obeys. So too the mature Christian responds swiftly to the Spirit’s command.

Application: Ask yourself — am I quick to obey the Spirit’s whisper, or do I delay until the opportunity passes?

C. Persistent Battles (v. 13 – “by the Spirit do put to death the deeds of the body…”)

Maturity is not the absence of struggle but the faithful fight against sin.

  • The Ongoing Conflict: Paul says, “If you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.” Maturity means learning to wage war against sin not in our strength but by the Spirit’s power.
  • Breaking Patterns of Sin: Over time, the mature Christian sees patterns of sin broken, self-centeredness weakened, and Christlikeness formed. This is not instant perfection but progressive sanctification.
  • Daily Discipline: The phrase “put to death” is in the present tense — a continuous action. Every day we crucify the flesh, every day we choose obedience, every day we lean on the Spirit.

Illustration: Think of weeds in a garden. You cannot simply pull them once and be done. They return unless the root is destroyed. So it is with sin — persistent battles require persistent Spirit-led effort.

Conclusion: Children and Heirs (vv. 15–17)

Paul concludes by lifting our eyes to our destiny: “The Spirit you received brought about your adoption to sonship. And by him we cry, ‘Abba, Father.’ The Spirit himself testifies with our spirit that we are God’s children. Now if we are children, then we are heirs — heirs of God and co-heirs with Christ.”

  • Adoption: We are not slaves trembling in fear, but children crying, “Abba, Father.”
  • Inheritance: We are heirs of glory, destined to reign with Christ.
  • Suffering and Glory: Even our sufferings become part of our growth, shaping us for the glory to come.

Beloved, God’s desire is not that you remain a spiritual infant but that you grow into maturity — confident in your birth, responsive in your growth, and persevering in your battles.

Sermon Outline (Fill-in-the-Blank)

1. Birth, evidenced by:

  • Possession of the Spirit (vv. 9–11)
  • Confirmation of the Spirit (v. 16)
    You will never grow spiritually mature if you are constantly doubting your salvation.

2. Growth, evidenced by:

  • Passing Time “…these are sons of God.” (v. 14)
    Time is a requirement for spiritual maturity, but not a guarantee.
  • Proper Response “led by the Spirit” (v. 14)
    Your spiritual maturity will be seen in how quickly and willingly you respond to the Spirit’s leading.
  • Persistent Battles “by the Spirit do put to death the deeds of the body…” (v. 13)
    The spiritually mature will begin to see the power of self and patterns of sin broken in their lives.

Final Exhortation

“Spiritual adulting” is not drudgery; it is delight. It is the Father’s joy to see His children grow into the likeness of His Son. Let us, therefore, embrace the Spirit’s presence, heed His leading, and persist in the battle, until at last we inherit the glory prepared for us.

Devotional:

Spiritual Adulting: God’s Desire to Grow You Up

Romans 8:9–17
“But you are not in the flesh, you are in the Spirit, if indeed the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness.” — Romans 8:9–10 (ESV)

Prologue: Of Childhood, Growth, and the Eternal Desire of the Father

In the ancient stories of Middle-earth, one may remember the hobbits of the Shire, who begin their lives in simple joys — tilling the earth, feasting upon bread and ale, unburdened by the weight of kingdoms or wars. Yet in time, as with young Frodo, Sam, Merry, and Pippin, there comes a call to journey beyond the comfort of hearth and field, into peril, shadow, and light. Childhood must give way to maturity, and innocence must ripen into wisdom.

So it is with the children of God. We are born again not for a life of mere comfort, nor for the delights of simple beginnings only, but that we may be grown up into the likeness of Christ, walking as heirs and co-heirs with Him (Romans 8:17). It is a long road — filled with battles, wanderings, stumblings, and liftings up again — yet through it all the Spirit, the eternal Comforter, leads, corrects, confirms, and transforms.

In the theme of this holy passage, we may see two great pillars of Christian maturity: Birth and Growth. From these rise many arches of experience: the possession and confirmation of the Spirit, the passing of time, the proper responses of obedience, and the persistent battles that forge endurance. This is the path of spiritual adulting — not a light phrase, but a weighty truth, for God Himself desires that His children grow beyond infancy into maturity, bearing fruit that shall last forever (John 15:16).

I. Birth: The Beginning of Spiritual Life

1. Possession of the Spirit (Romans 8:9–11)

Paul declares with unflinching clarity: “You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you.” Here is the foundation of Christian birth: possession of the Spirit. Without the Spirit, no man may be called Christ’s own.

This indwelling Spirit is not a distant guest, but a permanent inhabitant — He fills the halls of the soul, cleansing and adorning them for the King’s dwelling. Just as in Rivendell, where Elrond’s house provided both healing and wisdom to the weary traveler, so too does the Spirit provide life, peace, and restoration to the believer.

Theologian Gordon Fee remarks: “For Paul, the Spirit is not an addendum to Christian life but its very essence; the Spirit is the experienced, empowering return of God’s own presence” .

Thus, spiritual birth is not merely profession of faith with the lips, but possession of the Spirit within. And this possession is evidenced by transformation: the dead body of sin lies beneath judgment, yet the spirit within is life because of righteousness (v. 10).

2. Confirmation of the Spirit (Romans 8:16)

Birth does not remain a mystery to the child forever — the Spirit Himself testifies with our spirit that we are God’s children. This is confirmation, assurance, the inward witness that cries, “Abba, Father!”

As Augustine wrote: “The Spirit Himself is the guarantee of our adoption, crying out in our hearts, not with servile fear, but with the love of sons.”

Yet herein lies a grave warning, echoed in the teaching before us: one will never grow spiritually mature if one is constantly doubting salvation. For doubt, when it festers, becomes a chain heavier than Mordor’s iron, dragging the heart into despair and immobility. Assurance, on the other hand, strengthens courage, like Galadriel’s light to Frodo in the darkness of Shelob’s lair.

The Spirit confirms, not for pride, but for peace, so that the child may walk steadily in the journey of growth.

II. Growth: The Road of Spiritual Maturity

1. Passing Time — Sons of God (Romans 8:14)

The Scriptures tell us: “For all who are led by the Spirit of God are sons of God.” Time is a requirement for spiritual maturity, though not a guarantee. A hobbit may linger in the Shire for a hundred years and yet remain childlike in mind; only the journey and obedience forge true growth.

So too in Christ: years within the Church are not proof of maturity. Rather, growth is measured by transformation, by the fruit borne in obedience and love (Galatians 5:22–23).

As Dallas Willard once observed: “Spiritual maturity is not measured by the passage of time but by the depth of transformation into Christlikeness” .

Therefore, while time gives space for battles to be fought and wisdom to be gained, it is not time itself that grows the soul, but the Spirit’s work within that time.

2. Proper Response — Led by the Spirit (Romans 8:14)

Maturity is seen in responsiveness: how quickly, how willingly does the soul heed the Spirit’s leading? When Aragorn heard the call to lead the Fellowship after Gandalf’s fall, he did not delay, though grief weighed upon him. His swift response preserved the company from scattering.

So too must we respond when the Spirit prompts. Whether through Scripture, prayer, conviction, or providence, the mature believer is marked by readiness. As John Owen wrote: “The Spirit is given to lead; our duty is to follow without delay, lest the opportunity of obedience pass away.”

Thus, spiritual adulting is less about mastery of knowledge and more about sensitivity to the Spirit’s voice, and the courage to obey.

3. Persistent Battles — Putting to Death the Deeds of the Body (Romans 8:13)

Here lies the crucible of maturity: “If by the Spirit you put to death the deeds of the body, you will live.” Growth is war. The Christian life is not a garden stroll but a battlefield, where the remnants of sin within us rise like orcs from the pits of Mordor.

But by the Spirit, the believer wages war — not in despair, but in hope. Each victory, however small, is a step toward maturity. Each battle lost teaches dependence, humility, and the need for greater reliance upon the Spirit’s power.

As C.S. Lewis declared in Mere Christianity: “The only fatal thing is to sit down content with anything less than perfection.” The Spirit leads us not into ease, but into battle, for through struggle the soul is forged.

III. Inheritance: Heirs with Christ (Romans 8:17)

At last Paul crowns his teaching: “If children, then heirs — heirs of God and fellow heirs with Christ, provided we suffer with Him in order that we may also be glorified with Him.”

Here is the destiny of spiritual adulthood: to share in the inheritance of Christ Himself. Not merely to receive gifts, but to be united in His glory. This inheritance is weightier than all treasures of Arda, richer than mithril, brighter than the Silmarils.

Yet it comes with a condition: suffering with Him. Growth is not without pain, for just as Aragorn bore the wounds of many battles before he was crowned king, so must we bear the cross before the crown.

IV. Practical Reflections on Spiritual Adulting

  1. Assurance anchors growth — Without confidence in salvation, maturity withers. The Spirit’s confirmation must be trusted.
  2. Time alone is not enough — Growth requires both patience and active response to the Spirit.
  3. Obedience proves maturity — The spiritually mature are marked by quick and joyful obedience.
  4. Battle refines the soul — Sin must be fought daily; this warfare is the Spirit’s forge of sanctification.
  5. Suffering precedes glory — Growth is shaped through trial, not apart from it.

V. Questions for Deep Reflection

  1. Assurance and Doubt: In what ways does constant doubt of salvation hinder the journey toward spiritual maturity, and how can believers cultivate deeper trust in the Spirit’s confirmation of sonship?
  2. Time and Transformation: Why is the mere passage of time insufficient for maturity, and how can Christians intentionally invite the Spirit’s work into each season of life?
  3. Obedience and Readiness: How can one cultivate a heart that responds swiftly to the Spirit’s promptings, rather than hesitating or resisting His call?
  4. The Forge of Battle: What persistent sins or patterns of self must be put to death in your life today, and how can you rely upon the Spirit’s power rather than your own strength?

VI. Cited References

  1. Fee, Gordon D. God’s Empowering Presence: The Holy Spirit in the Letters of Paul. Hendrickson Publishers, 1994.
  2. Augustine of Hippo. On the Spirit and the Letter. Translated by P. Holmes, Nicene and Post-Nicene Fathers, First Series, Vol. 5. Hendrickson, 1994.
  3. Willard, Dallas. Renovation of the Heart: Putting on the Character of Christ. NavPress, 2002.
  4. Owen, John. The Holy Spirit. Edited by William H. Goold, Vol. 3 of The Works of John Owen. Banner of Truth, 1965.

Ephesians 1 (Aug 17, Sunday School)

Ephesians 1 (Aug 17, Sunday School)

Paul Letter to the Ephesians

  • 3 years missionary journey.
  • Doxology – Word of Glory
  • 3-14 – One sentence in Greek
  • History – Appreciated once eyes open

v. 15 – v. 23

  • V. 15 & 16 – Who Thankful for Faith & Love
    • Bryan Davis, Pastors, Missionaries
  • Would Paul write us a praise worthy letter about our faith?
  • Am I tithing right?
  • Am I showing love to the body of Christ?
  • Love for the body more than given God mentioned – shows fruit.

1 John 4:20, John 13:34-35

  • Agape love – selfless, sacrificial, unconditional.
  • What does this love look like in practice? This fruit?
  • Show selflessness in every situation.
  • Outreach Ministries.
  • Why does Paul celebrate this love?
  • How do we measure this love?
  • How do we measure spiritual maturity?
  • Supernatural love of Christ.
  • Truly love someone, love who they care about.
  • Don’t do something negative.
  • Don’t Complain!
  • Show love in restraint.
  • Have Holy Spirit in these situations.

V. 17 – Paul Role of Holy Spirit – Not for Special Powers, but knowing God

Jeremiah 9:23-24, John 17:3

  • Heart difference – knowing or knowing about.
  • Fan or follower of Christ?
  • Christianity is not about you, but Christ.
  • Will worship, but is it ourself or Christ?
  • Christianity – Highly social and selfless.

v. 18 & 19

  • Hope of His calling.
  • Riches of the Glory of his inheritance in the Saints.
  • Surpassing the Greatness of His Power.

1 Peter 1:3-4

Deut. 32:9, Titus 3:6-7, Phillipians 3:10

v. 20-23

  • Resurrection extreme Demo of God’s Power.
  • Crucifixion extreme Demo of God’s Love.
  • If Christ above every power, why live in fear of worldly powers?
  • Sanctification!
    • Diet and Exercise it works!
  • If Paul or Jesus writing a letter, what would He say to you?

The Great Song of Ephesians 1

I. Paul’s Three-Year Journey and the Letter to Ephesus

Paul’s Epistle to the Ephesians is not a mere parchment of ink, but a missive born of blood, sweat, prayer, and love. During his third missionary journey, Paul labored in Ephesus for three long years (Acts 19:8–10; Acts 20:31). There he taught daily in the hall of Tyrannus, reasoning with both Jew and Greek. This was no fleeting visit of a wanderer, but the deep planting of seed, watered with tears and nourished with courage.

Ephesus itself was no minor village but a bustling city, famed for its commerce, its philosophy, and above all, its idolatry—the great temple of Artemis being one of the wonders of the world. In such a place of wealth, superstition, and learning, Paul sowed the incorruptible Word, and from that soil sprang a congregation both beloved and troubled, much like many of our churches today.

When he writes to them now, whether from the confines of Roman imprisonment (as tradition holds) or another place of affliction, his tone is not merely instructive, but worshipful. Indeed, the passage from Ephesians 1:3–14 is but a single sentence in the Greek tongue—an unbroken stream of praise, like the rushing of the Anduin that will not be contained. This sentence is often called a “doxology,” meaning a word of glory, and in it Paul unfolds the eternal plan of God: election, redemption, and sealing by the Spirit.

II. The Doxology of Glory (Ephesians 1:3–14)

Paul begins with blessing: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places” (Eph. 1:3, ESV). From the outset he establishes that the believer’s inheritance is not of earthly coin but of heavenly treasure.

Like a bard singing of a great king’s deeds, Paul then recounts the blessings of the faithful:

  1. Chosen before the foundation of the world (v. 4).
  2. Adopted as sons through Christ Jesus (v. 5).
  3. Redeemed through His blood, forgiven of trespasses (v. 7).
  4. United under Christ as Head of all things (v. 10).
  5. Sealed with the Holy Spirit as a guarantee of inheritance (v. 13–14).

This is history—not of kings and empires only, but of the divine will stretching from eternity past to eternity future. One does not truly appreciate history until the eyes are opened; so too, one cannot appreciate salvation until the Spirit illumines the heart (cf. 1 Cor. 2:12).

And thus Paul, like a poet who strings pearls of glory upon the thread of God’s eternal plan, turns to thanksgiving.

III. Thanksgiving for Faith and Love (Ephesians 1:15–16)

“For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers” (Eph. 1:15–16, ESV).

Here lies the foundation of Paul’s gratitude: faith in Christ, and love for the brethren. It is not tithing alone, nor mighty works, nor eloquent speech that draws forth his praise, but the simple yet profound evidence of faith and love.

A. Faith in Christ

This is no shallow belief as one believes in the rising of the sun, but trust, surrender, allegiance. It is the root from which all fruit grows.

B. Love Toward the Saints

Paul sees their love for one another as the fruit of genuine faith. It is notable that John himself affirms: “If anyone says, ‘I love God,’ and hates his brother, he is a liar” (1 John 4:20). And Christ declared: “By this all people will know that you are my disciples, if you have love for one another” (John 13:34–35).

This love is agape—selfless, sacrificial, unconditional. It is the love that restrains the tongue when complaint rises, the love that reaches out in outreach ministries, the love that gives without expectation of return. To truly love someone, says Paul, is to love those whom they love. And to truly love Christ is to love His body, the Church.

C. Application and Questions

  • Would Paul write of us a praiseworthy letter concerning our faith and love?
  • Do we tithe rightly, not merely in coin but in devotion of heart?
  • Do we measure spiritual maturity by selflessness and agape, rather than by knowledge or prestige?

IV. The Prayer for Knowledge of God (Ephesians 1:17)

Paul’s prayer ascends higher still: “That the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him” (v. 17, ESV).

The Holy Spirit is not granted that we may boast in power, nor parade in miracles as trinkets, but that we may know God. Jeremiah declared: “Let him who boasts boast in this, that he understands and knows me” (Jer. 9:23–24). And Christ Himself prayed: “This is eternal life, that they know you the only true God, and Jesus Christ whom you have sent” (John 17:3).

This is the great divide: to know about God, or to know God. Many are but fans in the stands, clapping at the idea of Christ, while few are followers who take up the cross. Christianity is not about us—it is about Him. True worship is not the exalting of self with holy trappings, but the exalting of Christ crucified and risen.

V. Enlightened Eyes: Hope, Riches, and Power (Ephesians 1:18–19)

Paul prays further: “Having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe” (vv. 18–19, ESV).

A. The Hope of His Calling

This hope is not a mere wish but a certainty grounded in God’s promise. “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet. 1:3).

B. The Riches of His Inheritance

Here lies a wonder: not merely that we inherit Christ, but that He inherits us—His saints (cf. Deut. 32:9). This double inheritance is both humbling and exalting.

C. The Surpassing Greatness of His Power

This is no feeble trickle of strength, but resurrection power (Phil. 3:10). Titus 3:6–7 speaks of the Spirit poured richly upon us. The believer does not walk in weakness alone, but in the immeasurable greatness of God’s power.

VI. Christ’s Resurrection and Exaltation (Ephesians 1:20–23)

Finally Paul climaxes with the supreme demonstration of God’s power: the resurrection.

  • The Crucifixion is the supreme demonstration of God’s love (Rom. 5:8).
  • The Resurrection is the supreme demonstration of His power (Eph. 1:20).

Christ is seated above every rule, authority, power, and dominion. If He is above all, why then should we cower before earthly powers?

The Church is His body, the fullness of Him who fills all in all (v. 23). Thus sanctification is not idle; it is as Paul himself might say, a matter of diet and exercise (cf. 1 Tim. 4:7–8)—training in righteousness.

Probing Questions for Reflection

  1. If Paul or Christ Himself were to write a letter to our church today, what commendations and what rebukes might it contain?
  2. How do we measure spiritual maturity—by years of attendance, or by the quickness and willingness of our response to the Spirit’s leading?
  3. In what ways do we show agape love in restraint, in outreach, in selflessness? Do we truly love those whom Christ loves?
  4. Are our eyes enlightened to the hope, riches, and power in Christ—or do we live in fear of earthly powers, forgetting the One enthroned above all?
  5. Do we know about God, or do we truly know Him in personal relationship and obedience?

Cited References

  • Bruce, F. F. The Epistles to the Colossians, to Philemon, and to the Ephesians. Eerdmans, 1984.
  • Hoehner, Harold W. Ephesians: An Exegetical Commentary. Baker Academic, 2002.
  • Lincoln, Andrew T. Ephesians (Word Biblical Commentary, Vol. 42). Word, 1990.
  • O’Brien, Peter T. The Letter to the Ephesians. Eerdmans, 1999.
  • Wright, N. T. Paul for Everyone: The Prison Letters. SPCK, 2002.

✨ Ephesians 1 (August 17, Sunday School) — Spiritual Maturity and the Doxology of Glory

“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places…” (Ephesians 1:3, ESV)

I. Introduction: The Song of Paul’s Heart

The first chapter of Ephesians is like the opening notes of a symphony, swelling in grandeur and sweeping the reader into the heavenly courts where the eternal counsels of God resound. Paul begins not with complaint or request, but with doxology — a word of glory and blessing, reminding us that the Christian life does not begin in our own strength but in the eternal love of God, revealed in Christ through the Spirit.

The apostle’s words here are both poetic and theological. Indeed, verses 3–14 form one great sentence in the original Greek, cascading like a mighty river of praise, flowing from election before the foundation of the world to redemption through the blood of Christ, and culminating in the sealing of the Holy Spirit as a guarantee of our inheritance. It is no mere doctrinal summary — it is worship. It is the voice of a man caught up in the majesty of God’s plan.

Paul writes from imprisonment in Rome, near the end of his missionary journeys (Acts 28). Having spent nearly three years with the Ephesians during his third missionary journey (Acts 20:31), he knows them intimately. He has seen their struggles with idolatry, their battles with false teachers, and their yearning to grow into the fullness of Christ. His letter is both pastoral and prophetic, a lantern of truth to guide their steps in a darkened world.

II. Paul’s Missionary Journey: A Seed Planted in Tears

Paul’s three years among the Ephesians were filled with both triumph and trial. In Acts 19, we see him teaching daily in the hall of Tyrannus, so that “all the residents of Asia heard the word of the Lord” (Acts 19:10). Miracles confirmed his message, and the name of Jesus grew mighty. Yet opposition arose — the silversmiths, fearing loss of profit from their idols of Artemis, stirred up a riot. Paul left with a heavy heart, warning the elders in Acts 20:29 that fierce wolves would come.

Thus, when he writes years later, his joy is mingled with concern. Like a father writing to his children from afar, he rejoices in their faith but longs for them to mature fully, to stand steadfast against spiritual foes. He knows that Christian growth is not automatic; time alone does not guarantee maturity. Only the Spirit’s leading, the believer’s response, and the crucifixion of sinful desires bring forth maturity in Christ.

III. The Doxology (Ephesians 1:3–14): A Word of Glory

Paul opens his letter with blessing:

“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places.” (Ephesians 1:3, ESV)

This doxology is not casual but deliberate. He begins with worship before instruction, for true doctrine must lead to doxology, and true theology always issues in praise.

Key Themes:

  1. Election and Adoption (vv. 4–6): God chose us before the foundation of the world to be holy and blameless, predestined in love for adoption as sons through Christ.
  2. Redemption and Forgiveness (vv. 7–10): Through Christ’s blood, we receive redemption, the forgiveness of sins, and the revelation of God’s mysterious plan to unite all things in Christ.
  3. Inheritance and Sealing (vv. 11–14): Believers are given an inheritance, sealed by the Holy Spirit — the down payment guaranteeing the glory to come.

Paul’s doxology is no abstract theology; it is history viewed with spiritual eyes. Once blinded, we now see God’s plan unfolding like the petals of a flower. Once lost in sin, we now rejoice in the riches of grace lavished upon us.

IV. Faith and Love: Paul’s Thanksgiving (Ephesians 1:15–16)

“For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers.” (Ephesians 1:15–16, ESV)

Here the apostle pauses. Having expounded the glories of salvation, he now turns to thanksgiving. He gives thanks not for wealth, political power, or worldly success, but for faith in Christ and love toward the saints.

Faith and Love as Marks of Maturity

  • Faith in Christ is the root; love for others is the fruit (cf. 1 John 4:20; John 13:34–35).
  • Paul celebrates agape love — selfless, sacrificial, unconditional. This love is supernatural, born not of human will but of the Spirit.
  • To love God truly is to love those He loves. As Augustine said, “You cannot have God for your Father if you will not have the Church for your mother” (On Faith and the Creed, 10).

Personal Reflection:

  • Would Paul write us a letter of praise for our faith and love?
  • Am I tithing faithfully, not only with money but with time, attention, and heart?
  • Am I showing love to the body of Christ, or do I harbor complaint and bitterness?

Love is more than sentiment — it is restraint, sacrifice, outreach, selflessness in every situation. It is seen when we hold our tongues from complaint, when we forgive freely, when we serve without recognition. Paul rejoices because this love is the fruit of the Spirit, the evidence of new birth.

V. The Spirit’s Work: Knowledge of God (Ephesians 1:17)

“That the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him.” (Ephesians 1:17, ESV)

Paul prays not for miracles, prosperity, or political change, but for knowledge — not merely knowing about God but truly knowing Him.

  • Jeremiah 9:23–24: “Let not the wise man boast in his wisdom… but let him who boasts boast in this, that he understands and knows me.”
  • John 17:3: “This is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.”

Knowledge of God is not intellectual only but relational. It is the difference between being a fan of Christ and being a follower of Christ. True Christianity is highly social and selfless, for it is centered not on me but on Christ.

VI. The Eyes of the Heart: Hope, Riches, Power (Ephesians 1:18–19)

Paul prays that the “eyes of their hearts” may be enlightened to three realities:

  1. The Hope of His Calling:
    • This is not wishful thinking but certain expectation, anchored in God’s promise (1 Peter 1:3–4).
    • Hope sustains us through trials; it is the anchor of the soul (Hebrews 6:19).
  2. The Riches of His Inheritance in the Saints:
    • Astonishingly, Paul does not only speak of our inheritance in God but of God’s inheritance in us (Deuteronomy 32:9).
    • Believers are God’s treasured possession, the crown of His redemption.
  3. The Surpassing Greatness of His Power:
    • This power is resurrection power (Philippians 3:10).
    • It is the Spirit’s power working within to sanctify, strengthen, and sustain us.

VII. Resurrection and Exaltation: Christ’s Supremacy (Ephesians 1:20–23)

Paul concludes with a vision of Christ exalted:

  • Resurrection as Demonstration of God’s Power: Death, the final enemy, has been conquered.
  • Crucifixion as Demonstration of God’s Love: At the cross, mercy and justice kissed.
  • Christ Above All Powers: Far above rulers, authorities, and dominions. No earthly power — not Rome, not Artemis, not Caesar — can compare.

If Christ reigns above all, why do we live in fear of worldly powers? To fear men is to doubt the sovereignty of Christ. Instead, sanctification calls us to discipline — diet and exercise of the soul. As Paul writes in 1 Timothy 4:8, bodily training has value, but godliness is of value in every way.

Christ is head over all things for the church, His body. The church is not peripheral to the world; the world is peripheral to the church. The fullness of Him fills all in all.

VIII. Questions for Reflection and Discussion

  1. On Faith and Love:
    • If Paul were to write to our church, would he commend our faith and love?
    • What specific actions show evidence of agape love in your life?
  2. On Knowledge of God:
    • Do I merely know about God, or do I truly know Him?
    • How can I grow in relational knowledge rather than mere information?
  3. On Spiritual Maturity:
    • Am I still doubting my salvation, or am I resting in the Spirit’s confirmation (Romans 8:16)?
    • How do I measure my growth in maturity — by passing time, or by responsiveness to the Spirit?
  4. On Hope, Riches, and Power:
    • What is the hope that sustains me in suffering?
    • Do I live as though God considers me His treasured inheritance?
    • Am I tapping into the resurrection power available through the Spirit, or am I relying on my own strength?
  5. On Christ’s Supremacy:
    • If Christ reigns above all powers, why do I fear men, governments, or circumstances?
    • How would my daily life change if I lived with constant awareness of Christ’s exaltation?

IX. Conclusion: What Letter Would Christ Write to You?

The chapter ends with a challenge: If Paul or even Christ Himself were to write a letter to you today, what would it say? Would it be filled with thanksgiving for faith and love, or sorrow for spiritual apathy? Would it recount growth in maturity, or warn against stagnation?

The call of Ephesians 1 is not only to marvel at God’s plan but to live worthy of it — to grow from birth to maturity, from knowledge to love, from fear to hope. The Spirit has been given not for special powers but to draw us deeper into knowing God. The resurrection and exaltation of Christ remind us that we live not under the tyranny of earthly powers but under the reign of the King of kings.

📚 References

  • Augustine. On Faith and the Creed. In Nicene and Post-Nicene Fathers, Series I, Vol. 3. Edited by Philip Schaff. Christian Literature Publishing Co., 1887.
  • Holy Bible, English Standard Version. Crossway Bibles, 2016.
  • O’Brien, Peter T. The Letter to the Ephesians. Pillar New Testament Commentary. Eerdmans, 1999.
  • Wright, N. T. Paul: A Biography. HarperOne, 2018.
  • Stott, John R. W. God’s New Society: The Message of Ephesians. IVP Academic, 1979.

Sermon Title:

“The Glory of Knowing Him: Paul’s Prayer for the Saints”
Ephesians 1:15–23

Introduction: The Tapestry of Praise

Beloved, if thou wilt journey with me into the epistle of Paul to the Ephesians, thou shalt behold a letter not fashioned merely of parchment and ink, but of fire and Spirit. Here the Apostle, chained in the courts of Caesar, yet unchained in the heavens, lifts his quill and with it opens a treasure chest of blessings, as though he were a herald crying aloud in the great halls of a king.

For three years Paul labored in Ephesus (Acts 20:31), sowing seed in tears, watching over the flock amidst persecution and trial. And now, from afar, he bursts forth in doxology, a “word of glory,” so that verses 3 through 14 in the original tongue of Greece flow as a single mighty sentence — like a river tumbling from the high mountains, unbroken and unstoppable.

Yet from this cascade of praise, Paul turns to prayer, and in verses 15 through 23, he unveils for us not a prayer for riches or comfort, but for sight — that the eyes of the heart may be enlightened. Here lies the marrow of Christian maturity: not that we may simply know about God, but that we may know Him — the living Lord who raised Christ from the dead and seated Him above all powers and dominions.

Let us then walk step by step through this prayer, and in doing so, learn what it means to grow up into Christ — to partake of what we may call “spiritual adulting.”

I. Thanksgiving for Faith and Love (vv. 15–16)

Paul begins, “For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you.”

Here we see two signs that mark a true church, as surely as stars mark the heavens: faith in Christ and love for the saints.

  • Faith is the root. It clings to Christ as a vine clings to the trellis. Without it, all else is pretense.
  • Love is the fruit. As John declares, “If anyone says, ‘I love God,’ and hates his brother, he is a liar” (1 John 4:20). Love for the brethren is the outward proof of inward faith.

Application Questions

  • Would Paul write a praiseworthy letter of thanksgiving about us?
  • Do I tithe with joy, not out of compulsion, as a reflection of love for God and His people?
  • Do I show agape love — that sacrificial, selfless, unconditional love — in the way I treat the body of Christ?

Illustration

Think of a garden. Faith is the seed hidden in the earth, unseen by mortal eyes. But love is the blossom that breaks forth, declaring to all who pass by that the seed is alive. Paul rejoices not because the Ephesians spoke of love, but because they showed it.

This is why Paul continually gives thanks. Faith and love are not small trinkets but royal treasures, gifts of grace that shine as evidence of the Spirit’s work.

II. Prayer for Knowledge of God (v. 17)

Paul does not rest content in their faith and love. He prays for more. Not for worldly favor, not for ease of life, but that they may have:

“the Spirit of wisdom and of revelation in the knowledge of Him.”

Mark this well: the Spirit is not given for entertainment, nor for displays of power to astonish the world, but that we may know God.

The Difference Between Knowing and Knowing About

There is a great gulf between knowing about God and knowing God. Many may recite doctrines, quote verses, or debate theology — yet not walk with Him as Abraham did, as a friend with a friend (James 2:23).

Jeremiah 9:23–24 reminds us:
“Let not the wise man boast in his wisdom, let not the mighty man boast in his might … but let him who boasts boast in this, that he understands and knows Me.”

And our Lord prayed in John 17:3:
“This is eternal life, that they know You the only true God, and Jesus Christ whom You have sent.”

Application Questions

  • Am I a fan of Christ — cheering from afar — or a follower, walking the narrow path with Him daily?
  • When I worship, is it Christ I exalt, or myself cloaked in religion?
  • Do I hunger for the Spirit’s revelation, or am I content with mere fragments of knowledge?

Illustration

There is a difference between gazing upon a portrait of a king and feasting at his table. One may admire the likeness from afar, but the other tastes the bread and drinks the cup of fellowship. Paul longs that the saints in Ephesus move beyond the portrait into the banquet hall.

III. Enlightened Hearts: Three Great Realities (vv. 18–19)

Paul asks that the eyes of their hearts be enlightened. Not the eyes of the body, but of the soul. Here he prays they may grasp three towering realities:

  1. The Hope of His Calling
    • This is not a vague wish but a confident certainty rooted in God’s eternal plan.
    • 1 Peter 1:3–4: “He has caused us to be born again to a living hope … to an inheritance that is imperishable, undefiled, and unfading.”
  2. The Riches of His Glorious Inheritance in the Saints
    • Marvel here: we are not only heirs of God, but His inheritance.
    • Deuteronomy 32:9: “The Lord’s portion is His people.”
    • We are His treasure, His crown of joy, His beloved possession.
  3. The Surpassing Greatness of His Power
    • Not mere strength, but resurrection power, the same that raised Christ from the dead.
    • Titus 3:6–7 speaks of the Spirit “poured out richly through Jesus Christ our Savior.”
    • Philippians 3:10: Paul longs to “know Him and the power of His resurrection.”

Application Questions

  • Do I live as though my hope is fragile, or as though it is anchored in eternity?
  • If I am God’s inheritance, how should that shape my view of my worth in Christ?
  • Do I trust in my own frail strength, or in the surpassing greatness of His power?

Illustration

Imagine standing upon the deck of a ship at night. The sea is vast, dark, and threatening. Yet above, the stars burn with steady fire. The hope of His calling is like the North Star — fixed, unchanging, guiding us safely home.

IV. Christ Exalted Above All (vv. 20–23)

Here Paul reaches the summit of his prayer. He points to the demonstration of God’s power in the resurrection and exaltation of Christ:

  • Resurrection: the supreme display of God’s power, triumphing over sin and death.
  • Crucifixion: the supreme display of God’s love, for “God shows His love for us in that while we were still sinners, Christ died for us” (Romans 5:8).

Paul declares that Christ is seated “far above all rule and authority and power and dominion, and above every name that is named.”

Application

  • If Christ reigns above every power, why should we live in fear of earthly rulers, demons, or circumstances?
  • Spiritual maturity means resting in His sovereignty, trusting that no rival throne can overthrow Him.

Sanctification as Training

Paul’s words hint at sanctification: if we belong to such a King, our lives must be disciplined accordingly. Think of it as diet and exercise of the soul — feeding on the Word, exercising in obedience. Growth is not instant, but through persistent training in godliness (1 Timothy 4:7–8).

Final Questions

  • If Paul or Christ Himself were to write a letter to you, what would it say of your faith, your love, and your maturity?
  • Would it resound with thanksgiving, or would it bear rebuke and correction?

Conclusion: The Call to Spiritual Adulting

Thus, beloved, Ephesians 1:15–23 sets before us a path of spiritual adulting:

  • Birth evidenced by possession and confirmation of the Spirit.
  • Growth evidenced by time, by response to the Spirit’s leading, and by victory in persistent battles.
  • Maturity evidenced by enlightened hearts, a hope unshaken, love overflowing, and trust in the exalted Christ.

This is God’s desire: not that we remain babes in the faith, tossed by every wind, but that we grow up into Him who is the Head, even Christ (Ephesians 4:15).

Extremely Detailed Reflection Questions

  1. If Paul were writing an epistle to our church today, would he thank God for our faith and love, or would he grieve over division, apathy, or worldliness?
  2. Do I live as one who merely knows about God, or do I pursue the intimate fellowship of knowing Him through prayer, Scripture, and obedience?
  3. In what areas of my life am I resisting the Spirit’s leading? What practical steps can I take to respond more quickly and willingly?
  4. When battles with sin arise, do I fight in my own strength, or by the Spirit’s power, putting to death the deeds of the body (Romans 8:13)?
  5. How does the truth that I am God’s inheritance reshape my self-image, my treatment of others, and my commitment to holiness?
  6. If Christ reigns above all powers, what fears still grip my heart, and how can I surrender them at His feet?
  7. What disciplines — spiritual “diet and exercise” — am I neglecting, and how can I renew them for greater sanctification?

Cited References

  • The Holy Bible, English Standard Version (ESV). Crossway Bibles, 2016.
  • Jeremiah 9:23–24; John 17:3; Romans 5:8; 1 John 4:20; 1 Peter 1:3–4; Deuteronomy 32:9; Titus 3:6–7; Philippians 3:10; Ephesians 4:15.
  • O’Brien, P. T. The Letter to the Ephesians. New International Greek Testament Commentary. Eerdmans, 1999.
  • Stott, John. The Message of Ephesians. The Bible Speaks Today. IVP Academic, 1979.
  • Wright, N. T. Paul: In Fresh Perspective. Fortress Press, 2005.

2022 Year End Ministry Update

I just wanted to share a quick ministry update.

Military Chaplaincy Possibility:
A few months ago a few chaplain recruiters reached to me about the possibility of becoming an Army chaplain. As many of you know, I have wanted to become a military chaplain since I was back on active duty, but due to some paperwork, I thought it would be impossible. At this point, I have been fully endorsed by one of the ecclesiastical endorsers to become a chaplain for the Army, and am actively working on having a backup for that just encase something happens to the main one. This is only one of the first steps however of a long process. Another step I have to do is to lose weight and build muscle strength. When I started the weight loss process I needed to lose 50 pounds, and I have already lost over 30 pounds and getting closer every day. Once everything goes in front of the chaplain selection board, if I get selected, it will then go before congress for a time period of 2 to 6 months, and if they approve it, I will be commissioned as a Chaplain in the US Army.

How Can You Help?:
Before my chaplain application package can go in front of the chaplain selection board in February, my package is still missing a few things. One is letters of recommendation from people that know me personally, in ministry settings, or workplace settings stating their belief of my suitability for military chaplaincy. I have already provided my chaplain recruiter with several but more could never hurt. If you want to help me with this process by providing a letter of recommendation please let me know and reach out to me through a private message. Prayer is always encouraging as well.

Ministry Training and Serving:
Since moving to TX, hands-on pastoral training has continued to progress, and I have found a real passion besides ministering to military members, is also to families and children, and have been serving in children’s ministry areas. I have attended a lot of other refresher training in various areas, and have been continuing to take ministry courses to better enhance my ability to do ministry. I even recently finished the training that was required and got certified as a Board Certified Master Mental Health coach, this provided a lot of skills for helping people in their times of the most dire of needs. I also found a great opportunity to get involved with a few different disaster relief organizations as a volunteer and started to volunteer as on-call chaplain for several organizations in the local area. Starting next month on Jan 14th my wife and I will be leading our first Financial Peace University class that we have lead together, and we are really looking forward to it. I recently had the opportunity hand deliver Bibles to our entire neighborhood and got to meet several of the people that were working on building a neighbor’s home across the street, and in other areas. We got to have some amazing conversations.

Tent Making Training Updates:
In my current place of work, I discovered I could get 75% of tuition if I were to work on a degree at WGU. So on November 1st I started working on a Master’s in Teaching in Elementary Education. I am currently 35% of the way through the degree program and it has taught me a lot about teaching and ministering to kids and managing classrooms in general, and building teaching skills. This will also make for a great tent-building skill if the chaplaincy part does not work out but still provides great skills if the chaplaincy does work out. Speaking of tent-making skills I have been mentoring students at WGU since May of last year, and as a program mentor, you are the closest thing these students have to a chaplain. It has provided a great opportunity to build communication skills as I provide support to students that are seeking their cyber security degrees. I am part of several organizations that help train trainers and educators that support students pursuing certifications and have received refresher training in the latest versions of CCNA 1, CCNA 2, A+, Network+, Cloud+, Server+, Data+, Pentest+, CASP, and ISC(2) new certified cyber security. Several of these training have provided free vouchers at the end, and although I am already certified in a lot of these, I have been taking the exams again just to see how they have changed in the over a decade since I last took them. I have also been working on training for ISC(2) CISSP, and have some upcoming training in CCNA 3, and Cisco Cyberops. These are all free training that I have been able to attend, and all, accept for the Cisco courses have provided free vouchers. I have also started teaching adjunctly for additional schools this year, and just this week was picked up for another school to teach online as an adjunct. These additional adjunct roles income help to support all the of the resources that we use and the ministry supplies for accomplishing those missions.

Newest Family Members:
Last but certainly not least this year we also gained two new family members, our 6-month-old Dawn, as well as our 6-month-old puppy Leia. The kids keep swapping the puppies back and forth depending on their moods.

Thank you everyone for your prayers and support. Don’t forget to reach out to me if you would like to help with a letter of recommendation.
Jeremy Derby

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