Bbc Sermon Cast

God’s revelation drives us to a humble acknowledgement of who he is and who we are without him. In Psalm 19, God, through David, offers us self-revelation, which causes us to ascribe greatness to him. We will consider this text under three broad headings: 1. ⁠The General Revelation through God’s Creation (vv. 1–6) 2. ⁠⁠The Specific Revelation through God’s Word (vv. 7–11) 3. ⁠⁠The Response after the Revelation (vv. 12–14)

When it comes to historical books like Joshua (and also to many of the prophetic books), there are at least three audiences to consider. As we consider these three audiences in Joshua 1:6–9, we find the exhortation to be strong and courageous three times. When this exhortation is considered in light of three audiences, the repetition helps us to see how we can embrace the principles of the text for us today. We find three principles at play: 1. Strong and Courageous to Believe God’s Promises (v. 6) 2. Strong and Courageous to Obey God’s Precepts (vv. 7–8) 3. Strong and Courageous to Enjoy God’s Presence (v. 9)

Ever since the first week of creation, God has been preparing a body in which to dwell and through which to reveal his glory. That body is now the church of the Lord Jesus Christ, and each member is gifted by Christ, through his Spirit, to contribute in building it up. The Christian is called to body building. Paul addresses this in our passage under three broad themes: 1. An Immersed Body (vv. 12–13) 2. An Interdependent Body (vv. 14–26) 3. An Intentional Body (vv. 27–31)

In Mark 10:28–30, Jesus gives to his disciples, who had left all to follow him. In return, Jesus gave them a wonderful promise about how the church can be a family. In this text, we learn something about what we, as Christians, are called to leave, what we, by his grace receive, and what we provide.

As we continue to zoom in on Africa’s most loved (but, sadly, most abused) Scripture verses, and try, with God’s help, to rightly divide the word of truth, we come to spend time in Jeremiah 29:11, a glorious promise for the people of God when we look at it with eyes of faith. In this study, we aim to clear away some unbiblical flotsam and glory in God’s grace through Jesus Christ.

There are many things regarding God’s sovereign purpose that we don’t understand and might never understand this side of eternity, but right here, in Romans 8:28, we have a revealed truth, a sure promise that we can hold on to. We will consider two broad things about this promise: 1. The Promise Declared 2. The Promise Qualified

The church in Corinth was experiencing division due to both social (11:17–34) and spiritual stratification (chapters 12–14). Having addressed the matter of “spiritual things” in 12:1–6, Paul begins in vv. 7–11 to teach the church about spiritual gifts and, practically, how they are for the purpose of corporately confessing, conforming, and communicating the lordship of Jesus Christ. He instructs concerning: 1. The Expression of the Spirit (v. 7) 2. The Effect of the Spirit (vv. 8–10) 3. The Empowerment of the Spirit (v. 11)

Anxiety, worry, and fear are experienced by people of every age, gender, and background. It is no wonder that Philippians 4:6 made the YouVersion’s top ten list of favourite Bible verses in Africa. Some might see this verse as a cure-all: a mantra that, when quoted, causes all worry to depart. Some might assume that to pray when tempted to worry guarantees that all worrisome situations will go away. Others might view this verse as proof that all anxiety is sinful and hence prayer is vital. Still others might view this verse as teaching us that, amid our anxiety, we should pray. That is, some may interpret it as an encouragement to what I want to call faithful anxiety. Let’s learn and live this well-known text.

In 1 Corinthians 12–14, Paul is concerned with the reformation of corporate worship in a church, which was largely disregarding the Spirit’s ministry of pointing believers to the lordship of Jesus Christ. Therefore, in 12:1–6, he begins a long discourse on the essence of what it means to be “spiritual.” We will study this under three headings: 1. Ignorant Worship (vv. 1–2) 2. Intelligent Worship (v. 3) 3. Instructive Worship (vv. 4–6)

The book of Isaiah is known for its majestic view of God: his power over the nations; his judgement of sin; and the vindication of his righteousness. All the more striking, then, is the truth communicated to us in Isaiah 41:10. This well-known verse speaks so personally of God’s loving and protective relationship to us. Yet, if we’re not careful, we may confuse God’s care for us with his indebtedness to us. Studying this verse in context will help us appreciate it more, for it teaches us the significance of being loved by the one whose wrath we deserve.

The church at Corinth had ruined the rite of the Lord’s Supper and, in this passage, Paul provides the remedy. He tells them to sober up to the seriousness of the Supper and the consequences of not doing so. We will look at three important points that should help us get real about this meal. 1. Get Real about Worthship (v. 27) 2. Get Real about the Warning (vv. 28–32) 3. Get Real about Waiting (vv. 33–34)

One of the challenges faced by conservative, evangelical churches in our day is the mishandling of Scripture. When Paul wrote to Timothy, instructing him to “rightly handle the word of truth” (2 Timothy 2:15), he was cautioning his readers to handle God’s word with care. He was exhorting his readers to handle God’s word with care by accurately interpreting it and appropriately applying it in their lives. The Bible is not to be treated as a talisman but as God’s self-revelation, which leads us to God’s full and final revelation in Jesus Christ.

The church at Corinth was guilty of worldly division over social differences. This reared its ugly head in various way, including mistreating poorer members when it came to the Lord’s Supper. Though the Lord’s Supper was intended by our Lord to be a remembrance of the gospel story, some in the congregation were telling a different story. They needed to be corrected and to get on the right page of the story. We will study this passage under three major headings: 1. Rebuking the Saints (vv. 17–19) 2. Ruining the Supper (vv. 20–22) 3. Remembering the Story (vv. 23–26)

Our faithlessness in covenantal relationships stems from losing sight of our God-given purpose and mission. Malachi 2 shows how losing sight of God’s glory leads to the destruction of every other relationship because we live contrary to God’s wisdom by default. Malachi exhorts the people of God to guard their spirits if they will avoid destruction. We consider, from these verses: 1. An argument from the greater to the lesser 2. The mission of marriage (and all Christian relationships) 3. The detriment of the faithless

As we enter a new year, headlines suggest that there is plenty of bad news on the immediate horizon for South Africa. Neither prosperity nor peace is being prophesied. And yet for the Christian, we can—we must!—have peace on this troubled earth. Psalm 29 points us to this peace, which moves from heaven to earth. May we be encouraged to pursue this as we study these words under three headings: 1. A Call to Worship (vv. 1–2) 2. A Call to Wonder (vv. 3–9) 3. A Call to Wellness (vv. 10–11)

The confession of confidence in God alone demonstrates deep security in the Lord in both life and death. As we study Psalm 16, we consider three things about the security we find in the Lord: 1. The Plea for Security in the Lord (vv. 1–2) 2. The Proof of Security in the Lord (vv. 3–8) 3. The Perpetual Joy that Comes with the Security in the Lord (vv. 9–11)

The story of Christmas is a true story, but one that too often becomes sentimentalised, sanitised, and/or secularised. The truth to be told is that that the Christmas story is both triumphant and tragic. It is a story of God breaking in to the darkness of a sin-cursed, and too often hopeless, world, but it is also a story filled with tragedy of suffering and persecution. Fundamentally, it is a story of God’s faithfulness. We consider this story, from Matthew 1, under four broad headings: 1. The Christmas Story is a Marvellous (and Messy) Messianic Story (vv. 1–17) 2. The Christmas Story is a Majestically Mysterious Story, (v. 18) 3. The Christmas Story is a Mercifully Miraculous Story (vv. 19–21) 4. The Christmas Story Needs to Be a Personally Meaningful Story (vv. 22–25)

The Gospel of Luke recounts the narrative of Jesus and John’s births, both which happened in extraordinary circumstances. It is in this context that Mary’s song (her Magnificat) takes place. It is a song extolling God for the great things he has done, not only for Mary or for Israel, but for all who are humble enough to plead God’s mercy. Since God has looked on the humble estate of his servants Mary and Israel, and since God assumed human flesh in Mary womb, he is worthy to be praised as the God of the humble. We consider, in this text: 1. God’s Mercy to Mary (vv. 46b–49) 2. God’s Mercy to the Humble (vv. 50–55)

As we approach the countdown to Christmas, we examine a prophecy given by an angel to Joseph, detailing the destiny of the child to be born to Mary. Many things in life are uncertain. Many things about the Messiah had been assumed or misunderstood by the people of Israel. But this prophecy outlines, in no uncertain terms, the purpose for which the Son of God became a man. We will consider our text under four headings: 1. The Child of Destiny (v. 18) 2. The Destined Mission (v. 21) 3. The Destined People (v. 21) 4. The Destined Debt (v. 21)

David has showed that, redemptively, the Shepherd is sufficient because he is the transcendent Jehovah of his people. Moreover, he is imminent in the person of Christ, which makes him the sole source of your every living moment. We consider two truths as we reflect on how the sheep follow the Shepherd: 1. Redemptively Significant 2. Desperately Dependent