Trey VanCamp Teachings Podcast

In the second half of Acts 19, Paul starts a riot. After confronting the false idols and spiritual powers in Ephesus, some of the local businessmen revolt. While Paul escapes and the church in Ephesus grows, just a few years later Paul has to write to them reminding them to continue following the way of Jesus intentionally rather than being formed by the idols of Ephesus unintentionally. Today, our temptation is much the same. To avoid being formed and shaped by the idols of our city and culture, we must intentionally allow ourselves to be formed into the image of Jesus by examining the stories we hear, the habits we practice, and the relationships we surround ourselves with.

As a church planter, Paul was always on the lookout for “foxes” that can ruin the good soil of the Kingdom — things like cynicism, gossip, and bitterness. But when he meets the Thessalonians and the Bereans, he encounters something different. Rather than brushing him off or blindly accepting his message, the Bereans model healthy skepticism. They are students of God’s Word who orient their lives around His truth. Similarly, the church in Thessalonica is later commended by Paul because of their response to the gospel. Rather than simply believing the right things, they commit to living the right way. Today, we can learn from both the Bereans and the Thessalonians. Being students of God’s Word means we have the right theology and the right practice. By reorienting our daily lives in response to the gospel, we too can become a model healthy church free of evil “foxes.”

Most of us know what it’s like to receive a dream from God — we have a sense of purpose, direction, and perseverance to walk in the calling God has laid out for us. But at some point, we hit resistance. Rather than bring us through upward mobility, our God-given dreams bring us through disappointment, difficulty, disagreement, or detours. In these moments, it’s tempting to give up on the dream altogether. The apostle Paul experienced this well. He’d been given a glimpse of what it would look like to participate in bringing God’s Kingdom down from heaven to earth but quickly experienced every kind of setback. But rather than give up on God’s calling over his life, Paul was obedient. By looking at Paul’s story from Acts 9-16, we learn that God-given dreams come with setbacks. But these are always for our guiding and purging. God’s “no’s” guide us to a better “yes” and purge our souls from sinful passions and desires.

As good, true, and beautiful as the gospel is, there has always been resistance to it. In Acts 15, we see the natural human inclination to fight against the reality that God forgives us simply because of our faith in Jesus — some Jewish leaders began forcing extra rules on new Christians. Peter, Paul, and the rest of the apostles give a wise response to these new Christians: they tell them to guide their hope back toward Christ alone, but also to guard their lives by following a way of life. The church today faces a similar issue. We’re either tempted to try and earn something that’s already been freely given, or we’re tempted to accept what’s been freely given without reorienting our lives in response. To follow Jesus is both to receive a free gift and to reorient our lives in response. We choose to put our trust in the person of Jesus and allow his free gift of grace to transform us as we submit more of our lives and desires to him.

Acts 14 tells a story of Paul and Barnabas living out Kingdom principles while experiencing a tough situation. After miraculously healing a disabled man, they’re hailed as gods before eventually being run out of the city and nearly killed. But even in the midst of these strange circumstances, Paul and Barnabas never abandon the Kingdom way of living. Rather than accepting the peoples’ worship, fighting back against their persecutors, or quitting their mission, they exercise self-control, endure hardship, and do the work of evangelists. Today, our call is the same. Despite persecution, hardship, and the world around us vying for our devotion, we can seek the Kingdom by dying to ourselves, enduring hardships, and working as evangelists announcing the good news of the Kingdom.

All of us have different feelings and attitudes when it comes to giving money to a local church. For some of us, it’s a regular and assumed part of our discipleship. For others, it’s a financial goal. And for others, it’s an exploitative way for churches to get more money. Regardless of how we feel about tithing, it’s difficult to be a generous person who lives out the way of Jesus without a regular rhythm of supporting the Body of Christ. In 2 Corinthians, we see a picture of what it looks like to become a community that generously tithes their money for the sake of the Kingdom. The grace of God allows them to give above and beyond what might seem possible. At Passion Creek Church, we find it helpful to think of the tithe as a starting point, not a stopping point. To practice tithing is to practice letting go of control, putting our trust in God, and participating in the Kingdom work that God has called us to. Luke 19:1-10; 20:20-25; 21:1-4 2 Corinthians 8:1-4; 9:6-11

In Luke 16, Jesus tells a perplexing parable. It’s a story of a dishonest manager who uses his master’s wealth to serve those around him. While Jesus’ doesn’t praise the manager’s dishonesty, he credits his ingenuity. This manager saw himself as a steward, not an owner, of his master’s possessions. When we examine our own perceptions regarding our money, most of us view ourselves as owners — we are the sole owners of our money, wealth, and material possessions. But the way of Jesus is the way of stewardship. By seeing ourselves as stewards of all of the things God has blessed us with rather than owners, we’re free to live generously. At the tail end of this parable, Jesus makes a startling claim: if you trust God with fiscal matters, He will entrust you with spiritual matters. Our goal is to become a church of stewards who generously give what our Master has given us to expand the Kingdom and bring others into communion with Jesus.

Like all our beliefs, the attitudes and dispositions we have toward money are largely shaped by our past – our family of origin, our cultural background, and our church experiences. In Luke’s gospel, we see at least 4 different ways of viewing money. Like the Rich Fool in Luke 12, some of us believe that the good life is found when we hoard the most for ourselves. Others of us live more like the Rich Young Ruler in Luke 18; we falsely assume that God will always bless us financially as a reward for our faithfulness. Or we doubt God’s generosity towards us altogether and live more like the Older Brother in Luke 15. But in Luke 21, we see a picture of someone who really trusts in the God of abundance and not in the uncertainty of wealth. A widow, giving all that she has, is commended by Jesus as a picture of what true generosity looks like. We too can reshape how we view money and the way we give by reorienting our minds around the truths of scripture, reshaping our habits to reflect generosity, and participating in a community of Jesus-followers committed to doing the same.

Fewer sins are as deep-rooted and hard to detect as greed. Not many of us would admit to being greedy or materialistic, but greed, by default, lives inside each one of us. Jesus makes this clear in Luke 11 when he confronts the Pharisees who hid their greed from others and projected generosity instead. While they appeared holy and generous on the outside, Jesus calls out their inner attachment to money. A few chapters later, Jesus makes his criticism of greed even more clear: to ignore the greed that lives inside all of us makes it impossible to truly love God and others. To Jesus, greed is a poison. And yet, Jesus offers us a solution. The only antidote to the invisible poison of greed is the visible practice of generosity. Our goal is to become disciples, not donors, who practice generosity as a way to keep our greed away from our souls. We redirect our worship towards God by holding our money and wealth so loosely that we give freely, because we trust in the God of abundance. Luke 11:33-42; 16:13-14

As our church looks ahead to the rest of the year, we want to pause and remind ourselves of the vision we started the year with: to make friends and love other people. However, most of us have realized by now how difficult this really is. Jesus holds us to a high standard by commanding us to love our enemies in Luke 6, and so does James when he tells us to confront our bitter jealousy and selfish ambition in James 3. But the gospel gives us hope. By doing the holy work of faith, dying to ourselves, and practicing agape love, we can maintain the friends we’ve made this year and truly love both our friends and our enemies.

When most of us think of prayer, we think of talking to God. While this definition of prayer isn’t wrong, it can sometimes feel formulaic. We begin to assume that if we ask God for the right things in the right way, we’ll get what we ask for. But in Acts 12 we see God’s people contend with God in desperate prayer that doesn’t fit a formula. As Herod begins to intensely persecute the new church, Jesus’ disciples learn that following Jesus is unpredictable. But they also learn that in prayer, their true hope is in being drawn closer into the presence of the Father. For us today, though God might not answer all of our prayers, we can rely on God’s presence, God’s ability, and God’s goodness. Prayer looks more like turning ourselves towards God’s love than attempting to earn God’s love. Acts 12 CSB

As one of Jesus’ disciples, Peter knew what it meant to reorient his life around the love, lifestyle, and leadership of his Rabbi. He led like Jesus, and he lived like Jesus, but Peter still had to learn how to love like Jesus. In Acts 10, Peter is confronted with his next marathon: overcoming his prejudice. As a Jew, Peter believed that the gospel was only good news for his own people. But when God reveals the global scale of the gospel by showing him that Gentiles are just as loved by God as Jews are, Peter must confront his prejudice. Like Peter, all of us have biases. We classify, exclude, and judge people based on ethnicity, social status, or political tribe. But to follow Jesus means we must love everyone the way Jesus did, even when we disagree with them. Just like Peter, and by the power of the Holy Spirit, we too can participate in the marathon of overcoming our biases and extending the gospel to all people.

In Acts 9 we meet Saul, a murderer and enemy of the new Christian movement. Saul has built his life around what he believes is the righteous way of God: zealously eradicating evil from the world. But then, in a moment, Saul is transformed. He meets the risen Jesus and learns that the righteousness of God doesn’t come by our earthly power, violence, or force. Instead, it comes through Christ. God in human flesh, coming to take our punishment and suffer violence on our behalf. We can learn from Saul by accepting our own brokenness and inability to achieve righteousness. Like Saul, we learn that to be a follower of Jesus is to let him be a warrior for us against sin and evil. Jesus is our only hope and confidence. Acts 9:1-19 CSB

In this message, we learn about one of the first false converts of the early church: Simon. Acts 8:1-24

The final part of peacemaking involves making peace with who we really are and who God made us to be. At some point in our lives, our perspective shifts. We realize that we aren’t the hero of our story in the way we thought we’d be. We make mistakes, poor choices, and few of us experience life exactly the way we thought we would. And yet, God can still redeem the lowest parts of our story. In fact, the most influential people in the biblical story all experience dramatic low points. At the end of Genesis, Joseph seems to be at his lowest point. But through his work of forgiving his past, forging new patterns, and framing his pain, God is able to fulfill Joseph’s purpose. Making peace with our purpose means making peace with disappointment, failure, and regret. But it also means making peace with who we actually are today. We look back at our lives, and ahead to our future, in order to fulfill the purpose God has for us.

One of the hardest parts of our lives to make peace with is the pain and suffering that follows us. All of us experience hardship, and for some, it’s the defining attribute of our lives. Whether from death, loss, infertility, chronic illness, sudden diagnoses, relational hurt and betrayal, or simply from apathy and the monotony of life, all of us have painful experiences. Making peace with our pain doesn’t mean we ignore its reality. It actually means the opposite. Unlike Abel in Genesis 4, we don’t allow our pain to stir up bitterness in our hearts. Instead, framing our pain is a way for us to vocalize our pain to God. We name the emotions connected to our pain, and we voice these emotions back to God. But we also declare God’s faithfulness back to ourselves. Like Jesus in the Garden before His crucifixion, we use our pain as a reminder that God is still faithful and in control. And even in our lowest, God is still near.

Once we’ve made peace with our past, we must learn to forge new patterns. To do this requires us to take ownership for the ways we contribute to the pain of the people around us. All of us have ways of coping with pain in our own lives, and some of these coping mechanisms can be good. If we’re lucky, we learn from our parents what it means to own up to our mistakes, forgive others, and resolve conflict well. But all of us also carry negative coping mechanisms into our relationships as well. Some call these negative coping mechanisms attachment styles. We learn how to get what we want from people and how to avoid pain that comes with relationships. Put another way, all of us tend to cope by becoming either peace-fakers or peace-breakers. We fake peace by ignoring conflict, pain, and hard conversations with others. We break peace by blowing up on those around us, storming off, and giving into anger and resentment. And like all negative coping mechanisms, these patterns are often fueled by lies we believe about ourselves, others, and God. By making peace with our patterns, we’re intentionally confronting our flesh. We’re calling out the selfish parts of who we are and refusing to let it rule over our relationships. Like the Psalmist in Psalm 139, we’re inviting God to search us and know us to get rid of the offensive and sinful parts of us (Psalm 139:23-24).

All of us are shaped by our past. Where we come from, who we come from, and the way we were raised all shape who we are today in profound ways. Most of us have a basic awareness of our family of origin, but few of us have done the hard work of learning about our past to better understand who we are today. As a result, all of us unknowingly transmit the same narratives, patterns, pains, and expectations as our family before us. To make peace with our past is to return to an ancient tradition from the scriptures. Throughout the Bible, especially in the Old Testament, God tells His people to remember where they’ve come from, what God has saved them from, and the promises He has made (Deut. 6:12, Isa. 46:9, Ps. 143:5). Making peace with our past means we must forgive our past. We must take intentional time to see where we come from. We learn about our family of origin to better understand where our behaviors and patterns come from, both good and bad. But most importantly, we look back in order to recognize God’s providence and care for us in our lives. By recognizing both positives and negatives in our past, we’re able to see how God has used our family of origin to shape who we are.

Many of us fall into the trap of believing the myth of comfort: if something goes wrong, we must be doing something wrong. We falsely assume that if we’re doing the right things, we won’t face suffering, opposition, or conflict of any kind. But in Acts 6, we see why this is a myth. As it grows, the early church faces conflict. There’s complaining within the church and persecution outside the church. But rather than giving up on those around them or giving in to those around them, the church endures internal resistance and external persecution. By learning to abandon the myth of comfort, we too can become non-anxious in the face of resistance.

Until Acts 4, the beginning of the church experienced miraculous success. People joined the church daily, shared what they had with one another, and gained more and more favor with outsiders. But in Acts 4, all of that changes. Suddenly confronted with the gospel truth, Jewish leaders give in to their anxiety and start harassing the disciples. Peter and John are forced into court, interrogated, and threatened. But instead of toning down their message, they get bolder. Peter remains a stable non-anxious presence amidst the fear of the culture around him. Our culture is much the same today. And like Peter we also have a choice; we can either tone down our message, or get bolder in proclaiming it. By reminding ourselves that Christ is our cornerstone, we too can remain non-anxious and continue spreading the good news with those around us.

We live in a paranoid world. From the chaos, violence, and immorality around us to the anxiety, pain, and trauma inside us, most of us live in a constant state of fear. And without any hope of rescue, this paranoia leads us to either alarmism, or escapism. But the gospel story gives us a better hope. Jesus came into a world just as paranoid as ours, and he confronted the root of our paranoia; we’re all stuck in spiritual slavery, sin, and sickness. And by living the perfect life, dying the death we deserved, and rising again, Jesus offers us hope. But to choose this hope takes an act of “metanoia,” or repentance. When we repent, we actively choose to reorient our lives around the reality of Jesus and his resurrection.

In Acts 3, we meet a man unable to walk sitting outside of the temple. Separated from the presence of God and others, this man was left to beg for a living. But when Peter and John encounter him, they offer more than gold or silver; they offer him healing, both for his body and for his shame. Like this man, many of us today carry shame from our wickedness and woundedness that pulls us away from God and from others. And like Peter and John, at some point we will have the opportunity to extend healing from God to others. In order to deal with our shame and heal the shame of others, we must learn to confront it.

Most of us carry unrealistic expectations when it comes to church community. We all want the perfect personality to lead us, the perfect people around us, the perfect programs to serve us, and the perfect place to make us comfortable. But few of us fail to realize that community based around these things won’t feed the deep longing we have in our souls for genuine community. Instead of settling for personalities, programs, people, and places, the book of Acts invites us to see what a more true and genuine community could look like. At the tail end of Acts 2, just as the gospel movement is about to spread, we see a glimpse of this type of genuine community shared by the first disciples. Rather than settling for personalities, people, programs, and places, they commit to the teaching of scripture, deep and vulnerable community, intentional rhythms of practice, and reliant prayer for the Spirit. The goal of our church is to do the same.

Many of Jesus’ interactions with the lost happened over a meal. In Luke 7:34, Jesus is accused of being “a glutton and a drunkard, a friend of tax collectors and sinners.” The Gospel of Luke illustrates this well: In Luke 5, Jesus is described dining with tax collectors and sinners at a man named Levi’s house. Jesus is anointed by a sinful woman while eating at a Pharisee’s home in Luke 7. And when Jesus forgives and restores Zacchaeus, the Jewish tax collector in Luke 19, he first invites himself over for a meal. Bottom line: Jesus’ proximity to those living counter to the way of God was scandalous to the self-righteous and life-giving to the self-rejecting. Again, if seeking and saving the lost was his mission, then sharing a meal with them was his method. As Jesus’ disciples, we’re instructed to do the same. By practicing hospitality, we create a safe space for those opposed to the way of Jesus to encounter and experience the love of God. We don’t affirm people’s sin, but we do affirm that they’re loved and valued image-bearers of God.

The intro music is too loud but bear with us! We talk a lot about leadership, going to 2 services, and hosting strangers.

If “loving your neighbor as yourself” was the second most important commandment in the scriptures according to Jesus, then it’s something we should make a regular part of our day-to-day life. But in our hyper-individualistic and self-serving culture, few of us actually get to know the strangers we interact with on a daily basis. Jesus and his disciples faced similar issues in their day. Loving their neighbors was difficult because of boundary lines and discrimination that occurred between Jews and Gentiles. Later in the biblical story, the early church faced violent opposition and persecution due to their commitment to King Jesus. And yet, the more meals they shared with their “enemies,” the more their enemies became friends. Over time, those friends became part of the family of God. Henri Nouwen defines hospitality this way: “the creation of a free space where the stranger can enter and become a friend instead of an enemy.” People will always expect our hostility until they experience our hospitality. By getting to know the neighbors in our lives, even our actual neighborhood neighbors, we create spaces and opportunities to serve those around us and demonstrate the love of God.

When the people of God are described throughout the Bible, they’re most often described as a family. And when family gathers for dinner, they share more than just a meal. They share life, stories, laughter, questions, tragedies, and celebrations. Throughout the scriptures, the people of God use meals to mark this kind of fellowship. The art of eating together with those we’re close to is a lost one. Meals have been commodified and looked over as nothing more than a relieving break from the mundanity of work at best, or an inconvenient break in our daily rhythms at worst. We might enjoy an occasional date night, birthday celebration, or holiday feast, but the regular practice of sharing life at a table is one that fewer and fewer people in the West are participating in. For Christians to recapture this lost tradition, we must intentionally make space in our schedules to be hospitable toward those in our community. Feasting regularly with other followers of the way encourages us, strengthens our bonds, and nourishes our souls. But there’s also a shadow side to community. Without love, grace, and intentionality, we can fall into the trap of familiarity, codependency, resentment, and idealism.

All throughout the Gospels Jesus is described eating, feasting, and partying with common people. Jesus is almost always going to a meal, at a meal, or coming from a meal. The early church adopted this practice as well. The book of Acts tells us that the first followers of Jesus made it a regular habit to break bread from house to house, eating with “joyful and sincere hearts.” And as the meals spread, so did the gospel. But for Jesus and his followers, a meal was about more than just food; it was a means of grace. Meals were a way for the Son of God to come near people and offer conversation, friendship, and healing. Every dinner shared with a sinner was a way for God himself to extend a merciful hand of salvation to those who least deserved it. This is why the communion was often shared as part of a full meal. When we partake in communion, we’re eating a meal together. We’re reminding ourselves that through his sacrifice, fellowship, and hospitality, God has cleared a space at his table for us. Taking communion is our way of feasting with our Savior.

When it comes to developing deep friendships that form and shape us into the image of Jesus, one barrier often stops us: preferences. Rather than commit to a community of people who hold us accountable and build us up, we find it easier to surround ourselves with others who think like, act like, and approve of us. But the people of God have never flourished this way. In Exodus 20 and Deuteronomy 5, God institutes a set of practices and behaviors (the 10 Commandments) meant to shape and form his people into his image. And when Jesus starts his earthly ministry, he chooses 12 unlikely men who wouldn’t normally get along to reorient their lives on him. For us today, becoming a community of practice means putting aside our preferences, committing to each other no matter how different we are, and reorienting our lives on Jesus.

One of the hardest but most rewarding features of any healthy friendship is vulnerability. We get the most out of our relationships when we allow ourselves to be fully known and truly loved. And yet, few of us actually experience this type of freeing love. Instead, we live in private shame over our weaknesses, wickedness, and woundedness. But the gospel frees us from fear and shame. By learning to practice vulnerability with those around us, we become capable of deep and valuable relationships. To get the most out of our friendships, we move from proximity to vulnerability.

As connected, informed, and globalized as we are through social media and the internet, we’re also becoming more and more lonely. Fewer and fewer people admit to having close friends, and as life becomes more automated and individualized, it’s easier to go through our days without any meaningful interactions with other people. But this is far from the life that God designed for us. From the opening pages of Genesis to the end of the human story in Revelation, we see that God has always intended us to live in close proximity to one another — Adam walked with God and was still lonely before Eve; Abraham is called out to create a new close knit family; Jesus does ministry while in deep relationship with his disciples; Paul takes close friends like Barnabas and Timothy with him on his ministry journeys; and the early church grows because of their radical inclusion of their neighbors. To recapture these lost relationships and live the way God intended, we start with a simple step: moving towards people in proximity the way God moves towards us.

This message looks at the 3 names of Jesus in Matthew 1.

In this message, we look at 1 John 4:7-16 to learn the true definition of love.

In this message, Pastor Trey examines Luke 1 & 2; Isaiah 8 &9 to learn what joy is and how we build more of it into our lives.

In Luke 1, we learn the secret to hope is getting silent with God.

In this message, we study James 5 and discover the meaning behind a "prayer of faith."

In this conversation, Pastor Billy (my dad) discusses his journey through different decades of life and ministry. He reflects on his drive for success in his 30s, the challenges faced in his 40s, and the intentional planting of seeds for a meaningful future in his 50s. The discussion touches on the complexities of relationships in ministry, the importance of balancing work and personal life, and the significance of making wise investments for the future.

As James nears the end of his letter, one of the last encouragements he wants to give is a call to perseverance. In a world accustomed to anger, favoritism, slander, and ambition, it’s easy to feel the pressure to give up on the practices of Jesus, the truths of Jesus, or even on the way of Jesus altogether. But James reminds us that perseverance in our relationships with others and with God will reap rewards. Everything we deeply desire, from formative friendships to a tangible hope in God, requires us to pass through suffering with endurance, not sidestep suffering with escape. When we commit to loving each other well and maintaining hope in God, we become people able to reject the lies of the world and live out the truth of the gospel. James 5:7-12

As humans, we’re all accustomed to greed. By default, we strive to hoard and live extravagantly in order to build up wealth for ourselves and our families. But according to James, this lifestyle comes at a cost. Not only do we feed our greed at the expense of the poor and oppressed, but we also bring rot to our own souls. The more we indulge, the less like Jesus we become. But the gospel frees us from this trap of greed. In Christ we have no reason to hoard, live extravagantly, or perpetuate injustice because we have true and lasting contentment that comes from living a life focused on the Kingdom in communion with God.

When most of us think of resisting the devil, we might imagine something like demonic possession, exorcism, or a dramatic and visible display of blatant evil. But the devil’s influence in the world is more subtle than that. Throughout the scriptures, Satan’s primary tactic isn’t force, it’s deception. From the beginning of time, Satan has used lies to distort God’s truth, turn people away from the way of Jesus, and live according to the world and flesh. And if we’re not aware of his tactics today, we can unknowingly give in to these lies as well. But James 4 promises us that the more we learn to resist the devil, the more we can find freedom through Christ from Satan’s deception.

In James 4, we learn that on some level, followers of the way of Jesus are at odds with the world we live in. While we have a responsibility to love the created world, steward our lives to make it better, and love the people in it, it’s clear that the cultural air we live in is becoming more and more hostile to the way of Jesus. From sexuality and gender to justice and violence, the world normalizes rebellion against God and retaliation against man. To resist the world, followers of Jesus must choose to accept Christ’s love over the world’s promises. James 4

We live in a culture today that encourages us to satisfy any and all of our desires as we pursue our “true selves.” The only caveat the world gives us is that our desires shouldn’t hurt other people. Otherwise, those desires are good. But what if the people we really hurt in satisfying our desires is ourselves? In James 4, we learn that not all desires are good, fulfilling, or even authentic to who we’re made to be. When the church buys into the lie that giving in to all our pleasures will bring us joy, James reminds us that this actually results in more conflict and sin. Instead, James invites us to deny our desires, stop the waging war of passions within us, and humble ourselves in confession before God. Doing this feels like self-denial, but it’s the God-designed way for us to experience true grace, healing, and satisfaction. James 4:1-3

One of the greatest dangers plaguing the church today is also one of the oldest — selfish ambition. Since the church was first established, the people of God have experienced conflict, disagreement, and division, and often times these circumstances provide an opportunity for us to become bitter, envious, and boastful. But James 3 shows us what it looks like to endure conflict well. Rather than give in to the bitterness and envy that comes naturally to us in conflict, James instructs us to practice godly wisdom. We reject selfish ambition and instead choose to be people of peace, mercy, and good fruit. James 3

It’s part of our human nature to play favorites. We often move towards, look up to, and speak highly of those who have wealth or achievements while also looking down to, ignoring, or withholding mercy from those who lack these things. Christians aren’t immune from this sin of favoritism, and it goes back to the very beginnings of the church. James likely witnessed his half-brother Jesus correcting this sin by extending mercy to the poor, the ignored, the marginalized, and the outcasts. According to Jesus, the Kingdom belongs to the least of us. As a leader of the early church, James applies the way of the Kingdom to how we treat others. By accepting the free mercy of God as a gift rather than as something we have to achieve, we can then extend that same mercy to everyone regardless of their wealth or status. But to try and earn mercy or to withhold it from others is to neglect the heart of the gospel itself. James 2:1-13 CSB

James 1 confronts us with a painful reality: life will be hard. We’ll be persecuted, gut-punched, and exposed as we continue practicing the way of Jesus in our everyday lives. But James 1 also gives us a vision for the kind of people we can be if we endure these hardships with humility and patience. The church is at its best when we’re people who speak graciously, serve selflessly, and live holy. To become this type of church, James invites us to examine how we react when people offend us, and when the Bible confronts us. When in conflict with others we often react with anger, and when exposed by the Bible we often react with apathy. But to learn to submit ourselves to God in both of these situations will allow us to mature into the kind of church God has called us to be.

When most of us think of simplicity, we think of digital minimalism, materialism, and wealth. But few of us would consider the practice of simplicity as something that involves our speech and relationships. And yet, when we examine how often we use sarcasm, exaggeration, and flattery to manipulate people and get what we want, we might be surprised to see that our speech is not simple or wholesome by default. Jesus himself says that our speech is an automatic result of what’s already in our hearts, and the apostle James warns us that our speech has the ability to stain our whole bodies. Left to our own, we can find ourselves trying to manipulate others, gain status and approval, or win arguments. To fight against these impulses we practice simplicity of speech; we speak honor in place of flattery and contempt, secrecy in place of gossip and exaggeration, and silence in the place of rage and manipulation.

As Americans our identities are often shaped by the quantity and quality of the stuff we own. Security, stability, and satisfaction are only possible when we buy and accumulate more wealth. And while we’re really after deep contentment, we falsely believe that the very joy we’re searching for is still on the other side of the next purchase. Cue our endless cycle of buying more so we can desire less. But Jesus offers us a better way. He does this by confronting our attachment to our stuff and our lack of trust in him, and also by modelling a life of simplicity. When we study the Scriptures, we find a deeper truth than the lie we’re trained to believe — real contentment is actually found by limiting what we own and increasing what we give.

We live in the age of the attention economy. From social media ads and online shopping to streaming and news, our hearts and minds are often cluttered and rewired for discontentment. We live chasing accumulation, or what Jesus calls “the worries of this age, the deceitfulness of wealth, and the desires for other things.” And for most of us, this discontentment comes directly from our digital consumption. But the way of Jesus is an invitation to simplicity — learning to be content with less, not more. To start this practice, we must first train ourselves to curate our digital consumption. By limiting our digital intake, we can rewire our brains towards contentment and train ourselves to be more present and attentive to God and to those around us. For resources on simplicity, go to: https://formedbyjesus.com/simplicity/ TIMESTAMPS 0:00 - Formation is happening whether you like it or not. 2:20 - Mark 4v1-20 7:48 - Nothing crowds our time and attention like the digital world. 19:05 - The Practice of Simplicity 20:53 - Our definition of simplicity 22:35 - Jesus practicing solitude 28:18 - The way OUT of the digital chokehold 36:32 - Don’t fear the desert.

Let the timer begin. Revelation 1, we looked at, at the beginning of summer, we talked about how there's, just based off that one chapter, there's three ways to interpret the rest of the letter. We learned that St. John is a theologian. What that means is when you read the book of Revelation, it's more important to read it Christologically, meaning where's Christ in this passage, than it is reading it Chronologically, we think the biggest mistakes people make is thinking this was all written in a right order. And now that Revelation 15 just happened last week, now we're ready for 16. It doesn't happen that way. It's all over the map. It's just by which John saw the next vision. It doesn't mean that's when it happened. Another thing we learned is he's a pastor to the seven churches, which means he has a pastoral heart. And so when we read all of Revelation, the focus needs to be on discipleship, not on decipherment. It's not like the National Treasure, where we gotta take a candle, pour some lemon juice on it, and see the secret hidden meaning, and see what happens with the Twin Towers in 2001. None of that. This is, there is a plain message we can read if we're willing to wrestle with the text, and it's to change us. Lastly, we learn in Revelation 1 that John is a poet. Meaning, we read Revelation literarily, not literally. Meaning it's not like a newspaper. It's more like a political cartoon where you see something like a beast. It's not an actual beast. It's communicating something even bigger and much larger, really. That's Revelation 1. That was in a minute and a half. We're in trouble. Revelation 2 and 3, he shows us there's these seven letters to these seven churches, and Jesus has this three point sermon. He affirms each church for what they're doing well. He rebukes them for where they're not, and he motivates them to keep pressing on. We knew. We learned. Those seven letters in chapters two and three are written to the first century church, but hear me, they are for every single century, every church, and we're going to be diving into that in the month of September. When you boil it down, Jesus affirms the type of church who are people of love, who avoid heresy, and endure hardship. How am I doing on time? Okay, I don't know. Revelation 4 through 5, there is now this image of a scroll and the scroll is being passed around and everybody's saying, Who can open the scroll? And everybody's sad because they're saying no one can open it. This scroll is the purpose of your life, but also the meaning of all of history. It's the answer. The answer everyone is looking for. Different philosophies, different religions, and it's bound in this scroll. And there is this moment of like, Oh, no, no one knows the answer. And then there's this lion who was a lamb who comes in and says, Oh, brother, I can open the scroll. I'm the one with meaning. I'm the one with purpose. Come to me. Your life actually does make sense. There is hope. There is a future for you. And so we learned on that day, man, we have hope because of the lamb who was slaughtered because of us, who was slaughtered instead of us. And who was slaughtered for us if any of these things interest you Go to pastor creek church teaching revelation because i'm not going to explain anymore revelation 6 to 18 one week. We talked about judgment We learned, actually you'll see all throughout Revelations a lot about judgment, but that is a good thing. There is evil going on in this world. There is injustice. We want something to be done about that, or else he wouldn't be a good God. And so these, these judgments are seen in three different sets of images. Seven seals, seven trumpets, and then seven bowls. We look together specifically at the seals. And we learn that because God is a God of, who is slow to anger and full of compassion, these judgments, hear me, Are purgative they're meant to be purgative meaning they're meant to purge us They're meant to wake us up and go we don't know how to live life without christ We need to run to him or this punishment comes our way So it's meant to be purgative, but eventually it becomes punitive Eventually, it means if you don't come to jesus, you will suffer the punishment of these judgments. And then we talked about the four horsemen, which are the white horse leading to deception. We see deception in our era today all over the place. The red horse, which is all about violence. Do we not see violence all over the globe? The black horse, which equals famine. We see that everywhere still. And then the pale green horse is sickness leading to death. We have certainly seen that even within the last few years at a cranked up rate. And we ended that kind of... Passage saying, look, the horsemen ramp up when the church stands up, but we're going to have victory. So we have to keep standing up against these horsemen. Revelation 12 through 13. We then introduce the unholy trinity. The unholy trinity is the dragon who is the devil.

In the 20th century, two books were written to predict our future: "A Brave New World" by Aldous Huxley in 1931 and "Nineteen Eighty-Four" by George Orwell in 1949. Both books had different ideas about how our future could be grim. Neil Postman compared these books in his work "Amusing Ourselves to Death," where he said Orwell feared the truth would be hidden and people would be controlled by pain, while Huxley feared the truth would be lost in irrelevance and people would be controlled by pleasure. In the book of Revelation, some people read it like "Nineteen Eighty-Four," seeing evil events happening through force and obvious tactics. Others read it like "A Brave New World," where evil systems and powers subtly deceive and seduce us away from Jesus. Revelation 17 talks about a Prostitute, representing a seductive force in the world. Babylon in the Bible is like a city without God, and it symbolizes any place that goes against God. The Prostitute in Revelation seduces people by making sin seem normal and by rewarding strategies that go against what Jesus taught. But we can choose not to be a part of Babylon's ways by turning towards Jesus and living a different way. We can be citizens of heaven, not of Babylon.