Larry’s sermon centers on the idea that God desires to guide His people from places of brokenness, scarcity, and stagnation into lives marked by abundance, wisdom, and flourishing. He illustrates this through a story about a close friend who mentors a young woman whose life has been shaped by harmful decisions and discouragement. Larry’s friend pleads with her, saying that if she would simply watch, listen, and follow her, she could be led “from where you are…to better places” — from a life she hates into one she would love. When Larry hears this, he senses God revealing that this is not just what He desires for one person, but for all of us: God places wise and godly people in our lives as living examples to help guide us from unwise patterns toward wholeness and life. A major theme of the message is humility. Larry emphasizes that transformation requires the courage to admit, “I don’t know how to live well — but you do,” and to submit ourselves to guidance and imitation. This posture stands in contrast to the modern tendency to seek advice from distant voices — online personalities, influencers, or strangers — whose own lives may not reflect the fruit or outcomes we desire. Larry challenges the congregation to recognize how irrational it is to entrust our deepest life decisions to people we do not know and whose wisdom we cannot verify. Instead, Scripture presents a God who promises to guide His people daily and who often does so through trustworthy, faithful examples in the community of believers. The sermon also connects this calling to the life of Jesus. Even though Jesus was equal with God, He chose to humble Himself, refusing to act independently; instead, He imitated and followed the will of the Father in everything He did. His life becomes both the model and the means of our transformation — He humbled Himself to the point of death so that we might be set free and learn how to live in alignment with God’s purposes. Larry frames this life of imitation and discipleship as a movement from “limited vision and prison space” into abundance. God is deeply committed to our good — so committed, in fact, that Christ gave His life to lead us out of captivity and into fullness of life. Communion becomes a tangible reminder of that commitment and an invitation to trust God’s shepherding presence even when the path forward feels uncertain. Ultimately, the sermon calls believers to embrace a posture of teachability, to seek guidance from godly men and women whose lives demonstrate the fruit of wisdom, and to follow Jesus’ example of humility and obedience. Through this way of life — watching, listening, imitating, and surrendering — God leads His people from places of pain and confusion into places of abundance, freedom, and joy. Discussion & Application Questions Humility & Teachability: Where in your life do you resist guidance because it requires humility? What might it look like to ask someone you trust to “teach you how to live” in that area? Models Worth Imitating: Who in your life demonstrates the kind of spiritual maturity or fruit you hope to grow into? What practical steps could you take to intentionally learn from them? Sources of Influence: In what ways do you tend to seek direction from distant or impersonal voices (social media, influencers, etc.)? How can you shift toward embodied, relational guidance? Following Jesus’ Example: How does Jesus’ humility before the Father challenge your approach to decision-making, independence, or control? From Scarcity to Abundance: Where do you feel “stuck” or limited right now? What might trusting God’s guidance — through Scripture, prayer, and community — look like in that specific area?

C3 will be meeting in a new building starting January 4, 2026. Listen here for details. 

The Unedited Genealogy of Jesus “This is the genealogy of Jesus the Messiah…” — Matthew 1:1 We are accustomed to telling our stories selectively. We polish the edges, omit the failures, and highlight the moments that make us appear respectable. Scripture itself records that genealogies were often written this way—compressed, edited, and curated. Yet when Matthew opens his Gospel, he does something startling. He edits, yes—but not the way we would expect. He leaves the shame in. The family line of Jesus Christ is not a showcase of uninterrupted virtue. It is a record of sinners, scandals, and severe moral collapse. Judah and Tamar. Rahab the prostitute. Ruth the outsider. David and “the wife of Uriah.” Kings who shed innocent blood and led God’s people into darkness. Matthew does not blur these names into obscurity; he underlines them. He insists that we see the Messiah standing at the end of a long, broken line. This is not carelessness—it is purposeful. God is telling us something essential about the heart of redemption. If Jesus were ashamed of broken people, He would have edited them out of His own family tree. But He did not. The people we would hide are the very people God highlights. The people we would disqualify are the people God deliberately includes. From the beginning, the incarnation declares that Jesus did not come from sanitized humanity, but from real humanity—and therefore He has come for it. Here is the first truth we must face: anyone can belong to His family. Not because sin does not matter, but because grace matters more. The genealogy preaches before Jesus ever speaks. It announces that doubt, failure, addiction, and disgrace do not place you beyond reach—they place you precisely within the kind of reach Christ came to extend. The bloodline of Jesus says to the least and the lost, “There is room.” But Matthew presses us further. This family tree also reveals that God redeems what we assume is ruined. David’s greatest failure is not erased; it is transformed. From a union marked by adultery and death comes Solomon—and through Solomon, the promises of God move forward. Redemption does not deny the damage of sin, but it refuses to let sin have the final word. God takes what we are most ashamed of and makes it the very place where His life breaks through. What we call disqualifying, He calls redeemable. What we bury, He resurrects. Do not ask whether Jesus can handle your past. Look at His genealogy. Do not wonder if your worst mistake is too far gone. Look at the cross, where the Son of God was hung on a tree, covered in the full weight of human shame, so that shame would no longer own us. The question is not whether He can redeem—it is whether you will hand Him what needs redeeming. Bring it into the light. Invite Him into the place you avoid. He is not embarrassed by your story. He entered history precisely to transform it. Let Him.

Good News of Great Joy Culture of Gospel Share this with someone in your life who doesn’t know Jesus Christmas announces that God didn’t step into the world to shame us or control us, but to rescue us from what’s destroying us, heal what’s broken inside us, and give us the life we’ve been longing for. If that kind of hope exists, it’s worth taking a serious look at Jesus. Sermon Summary Introduction: The Eucatastrophe of Christmas Coleton begins with the angelic announcement in Luke 2:8–11, where shepherds—ordinary, overlooked people—are met by the glory of God in the middle of the night. “There were shepherds living out in the fields nearby… An angel of the Lord appeared to them… ‘Do not be afraid. I bring you good news that will cause great joy for all the people. Today in the town of David a Savior has been born to you; he is the Messiah, the Lord.’” (Luke 2:8–11) Coleton introduces the idea of eucatastrophe, a term coined by J.R.R. Tolkien, meaning “an unexpected breaking in of goodness that changes everything.” A catastrophe is an unexpected disaster that alters life for the worse; a eucatastrophe is the opposite—unexpected goodness that permanently alters reality for the better. That, Coleton says, is exactly what the angels are announcing. Christmas is not sentimental nostalgia—it is the declaration that something has happened that changes everything. And the angel insists this news is meant to produce great joy. Coleton then asks the central question of the message: Why should the birth of Jesus cause great joy? He gives three reasons. 1. Jesus Came to Rescue Us from Sin “Today in the town of David a Savior has been born to you.” (Luke 2:11) The first word the angel uses to describe Jesus is Savior. Coleton emphasizes that this is not accidental—this is the core announcement of Christmas: a rescuer has come to you. Matthew clarifies what kind of rescue Jesus brings: “He will save his people from their sins.” (Matthew 1:21) Coleton explains that many in Israel expected a rescuer from Roman oppression, but God identified a deeper enemy. From God’s perspective, sin is a greater threat than any external circumstance. Sin is not just rule-breaking; it is a destructive power that poisons life from the inside out. Scripture says: “The wages of sin is death.” (Romans 6:23) Sin always pays out in destruction—relationally, emotionally, spiritually. Coleton illustrates this with a personal story from a home renovation: exposed live wires in the wall when his son Teddy was three years old. He wanted Teddy to obey him—but not simply because “I said so.” The deeper reason was that touching the wire would cause serious harm or even death. In the same way, God’s commands are not arbitrary. Sin is dangerous. God forbids it because it kills us. The problem is not just that sin is harmful—it’s that we are drawn to it. Coleton traces this reality through Scripture: Adam and Eve fixated on the one forbidden tree. Genesis 6:5 describes humanity’s hearts as bent toward evil. Romans 7 shows Paul describing sin like an addiction he wants to resist but can’t. “Who will rescue me from this body that is subject to death?” (Romans 7:24) Coleton names experiences we all recognize: Wanting to stop being angry but feeling trapped Wanting to forgive but being unable Wanting to stop fearing, lusting, worrying, or discontentment He quotes John Piper: “Sin is the suicidal abandonment of joy.” This is why Christmas is good news: Jesus has come to rescue us from the addictive desire to do what destroys us. Paul answers his own question: “Thanks be to God, who delivers me through Jesus Christ our Lord!” (Romans 7:25) Through the cross, sin’s power is broken. “Our old self was crucified with him… that we should no longer be slaves to sin.” (Romans 6:6) Coleton quotes Jackie Hill Perry: “When Jesus died and rose, He gave you power to defeat sin… You are not a slave. You are free. You just have to believe that and walk in it.” — Jackie Hill Per

THE WIDOW’S OFFERING Mark 12:41–44 Culture of Gospel Share this with someone in your life who doesn’t know Jesus: Jesus sees value where the world sees insignificance. The God who notices a poor widow’s two pennies is the same God who sees you and knows you. SERMON SUMMARY Jesus sits in the temple, watching people give their offerings. In a surprising move, He draws His disciples’ attention—not to the wealthy, powerful, or impressive, but to a poor widow who drops in two tiny coins. Her gift, seemingly worthless, becomes one of the most famous moments of worship in all of Scripture. Coleton teaches that Jesus uses this woman as an object lesson to form His disciples—and us. The heart of the message is this: Jesus highlights this woman because He wants His followers to live with her kind of obedience, sacrifice, and trust. Coleton explores three reasons Jesus focuses our attention on this woman’s life. 1. Be Obedient With the Seemingly Insignificant Stuff Mark 12:41–42 “Many rich people threw in large amounts. But a poor widow came and put in two very small copper coins, worth only a few cents.” Jesus watches people give. Many contribute large sums, but a poor widow drops in two lepta—the smallest coins in circulation. Mark Strauss writes: “Two lepta could almost purchase a handful of flour… less than one penny today.” In other words, her gift can’t pay for anything. If we watched her give, most of us would be tempted to say, “Ma’am, please keep it. It won’t help.” But she gives anyway. She does not give based on outcomes or impact—she gives out of obedience. This is the first lesson: Obedience is not about impact. It’s about faithfulness. Christians often fall into disobedience because we think: What difference will forgiving them make? What difference will praying make? What difference will reading my Bible make? What difference does kindness make? But Coleton reminds us: Nearly everything God calls His people to do looks insignificant in the moment—but God loves to use small acts to unleash enormous outcomes. Examples from Scripture: Moses: “Raise your staff over the sea.” Joshua: “March around Jericho.” Samuel: “Anoint the youngest son, the shepherd boy.” And the results? A sea split, walls fell, and David became Israel’s greatest king. Examples from Jesus’ ministry: “Fill the jars with water.” “Bring me what bread you have.” “Go show yourself to the priest.” Again and again, God works through small acts of obedience. Coleton then shares the story of David Wilkerson, the small-town pastor who obeyed a tiny, strange prompting: stop watching TV at night and pray instead. That insignificant act eventually led him to New York City, to ministry among gang members, to founding Teen Challenge, and to beginning Times Square Church—now influencing 140 nations. What began with giving up TV changed lives worldwide. Coleton also shares from his own life: A simple prayer to surrender his life to Jesus Reading Scripture daily Going to counseling Turning the other cheek Fasting and praying None of these felt dramatic in the moment. All of them changed his life. Point: God delights to work through the small things. Jesus points to this woman because she obeys God even in the places that seem insignificant. 2. Be Obedient Even When It Costs You Mark 12:44 “They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on.” The widow’s obedience isn’t just small—it’s costly. She gives all she has. Literally, she “lays down her whole life.” James R. Edwards paraphrases the Greek: “She lay down her whole life.” This is the second reason Jesus points to her: Jesus wants followers who obey even when obedience costs them something. Coleton notes that Western Christians often prefer convenient obedience. But true discipleship requires sacrifice. C.S. Lewis wrote: “I do not believe one can settle how much we ought to give… The only safe rule is to give more than we can spare… If our chariti

In his sermon, Larry explores the central idea that God communicates His most important truths not primarily through words, but through pictures, signs, and especially people. Beginning with the saying “a picture is worth a thousand words,” Larry explains that some realities are simply too deep to express with language alone. This is why God filled Scripture with vivid symbols—trees, rainbows, the Passover, the Red Sea, the tabernacle, baptism, bread, and wine—because these images convey what words often cannot.   He then shows that God’s favorite picture—His clearest sign—has always been people themselves. The lives of biblical figures communicated divine messages more powerfully than their speeches. Prophets such as Isaiah, Jeremiah, Ezekiel, and Hosea lived out symbolic actions that illustrated God’s heart: Isaiah naming his sons “Destruction is coming” and “The remnant will return”; Jeremiah burying and retrieving a ruined loincloth; Hosea marrying an unfaithful woman to embody God’s relentless love; Ezekiel being commanded not to mourn his wife to display the depth of coming national sorrow.   These people’s lives were the message. Larry emphasizes that Jesus is the ultimate sign and picture of God. Jesus’ life, not only His teachings, reveals what God is like—His compassion, His priorities, His character. Jesus embodied the fullness of the Old Testament and made the invisible God visible, fulfilling humanity’s original calling to be God’s image-bearers. Our first vocation was not gardening, Larry notes, but image-bearing—making visible the invisible qualities of God in everyday life.   Christians today carry that same calling. People around us cannot see God’s patience, forgiveness, mercy, or truthfulness—but they can see those qualities expressed through the lives of God’s people. December, Larry points out, is a uniquely open-hearted season. In conversations, stores, gatherings, and family events, believers have an opportunity not to push opinions on politics or morality but to embody God’s goodness, becoming His “light and salt” in the world.   Larry applies this especially to parenting and grandparenting. The most powerful influence we have on the next generation isn’t nagging, lecturing, or pushing principles—it’s showing a superior, joyful life, one that demonstrates God’s character rather than merely describing it. Children and grandchildren learn less from what we say and more from what we consistently live. To illustrate this, Larry recalls his father’s transformation and the unforgettable picture of obedience he displayed when God called him to reconcile with someone he deeply disliked.   That image shaped Larry more than any speech his father ever gave. Ultimately, Larry calls believers to embrace their identity as God’s image-bearers, empowered by grace to make the invisible God visible wherever they go. Discussion Questions for Putting the Message into Practice Visibility of God:What invisible qualities of God (grace, truth, patience, forgiveness, courage, generosity) do you feel called to “make visible” this month? December Opportunities:Where is God sending you this month—stores, workplaces, gatherings—where you could intentionally embody His character? Influence Through Example:Think of someone in your life who watched your actions more than your words (a child, coworker, friend). What picture are you currently painting for them? Obedience Promptings:When was the last time God nudged you to do something uncomfortable? What might obedience look like now, even if you don’t want to do it? Life as a Symbol:If someone could only see your life—not hear your beliefs—what would they conclude about what God is like?

JESUS IS BETTER Mark 12:35–40 Culture of Gospel Share this with someone in your life who doesn’t know Jesus If corruption, hypocrisy, and abuse inside the church have ever made you question Jesus, let this sink in: Jesus condemned those things even more fiercely than you do. What you hate about religion is often the very reason you might love Jesus — because He exposes that darkness and stands against it. Sermon Summary In this message, Coleton walks deeply into one of Jesus’ sharpest public confrontations with religious leaders. Drawing from Mark 12:35–40, he exposes three behaviors of the teachers of the law that still plague the church today — behaviors that cause people to lose trust, walk away, or become disgusted with religion altogether. But instead of letting these failings push us from Jesus, Coleton argues they should push us closer to Him, because Jesus Himself condemns these very abuses more clearly, more passionately, and more fiercely than we ever could. What follows is Coleton’s three-point framework, each grounded in Scripture, history, and modern examples, ultimately leading us toward a posture of repentance, discernment, and deeper intimacy with Jesus. 1. Hypocritical Lifestyle — Appearing Righteous (vv. 38, 40) Scripture: “Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted with respect… and for a show make lengthy prayers.” — Mark 12:38, 40 Historical Note (Mark Strauss): “Teachers of the law wore long white linen robes… These garments imitated the robes worn by priests and so ‘signified’ religious devotion.” Jesus’ critique:  They projected holiness to gain admiration, honor, and spiritual credibility, but inside they were spiritually dead. Coleton highlights Jesus’ words from Matthew where He calls them “whitewashed tombs” — clean and impressive on the outside, but hiding decay beneath. He describes Bryn Gilet’s painting of the Pharisee and tax collector, showing a beautifully posed, self-righteous Pharisee whose “worship” is nothing more than polished emptiness. Modern Example: Coleton shares his disillusionment with a once-admired pastor whose hidden lifestyle contradicted everything he preached. The fallout devastated a church, wounded countless people, and embodied this exact hypocrisy Jesus condemned. Main Idea: Hypocrisy in spiritual leaders makes people question everything — the church, the message, even Jesus Himself.  But Jesus is not soft on hypocrisy. He hates it.  He exposes it, condemns it, and warns His followers to stay alert to it. 2. Using God to Get Better Treatment & Better Stuff (vv. 38–39) Scripture: “They like to… be greeted with respect… and have the most important seats… and the places of honor at banquets.” — Mark 12:38–39 Commentary (David Guzik): “They taught that teachers were to be respected almost as much as God… The greatest act someone could do was to give money to a teacher… Of course, it was the teachers themselves who taught this.” What’s happening here? These leaders used Scripture as a tool to extract honor, wealth, and privilege for themselves. They weren’t shepherds — they were spiritual opportunists. Modern Examples: Coleton highlights real stories we all see far too often: Pastors who demand honorific treatment.  Churches where members must publicly declare their tithes.  Preachers who use the pulpit to justify private jets or lavish lifestyles.  Leaders who shame people into financial giving.  He tells of a man who built a multi-million-dollar home for a pastor and said simply, “This is why I don’t trust the church.”  He didn’t know Scripture — he just knew something felt wrong. Main Idea: When spiritual authority becomes a platform for personal gain, the world sees right through it — and they should.  Jesus Himself calls out this manipulation long before modern critics ever did. 3. Using Power to Prey on the Weak (v. 40) Scripture: “They devour widows’ houses…” — Mark 12:40 Commentary (David L. McKenn

The Greatest Command — Mark 12:28–34 Culture of Gospel One of the things we want as a church is to grow in our ability to share about Jesus with those who don’t know Jesus. Use this summary statement to share with someone in your life who doesn’t know Jesus: “Jesus isn’t inviting you into cold religion or a list of demands—He’s inviting you into the kind of love that reshapes your life from the inside out. The God of the universe doesn’t want your performance; He wants your heart. Sermon Summary Introduction Coleton opens by naming the central question every follower of Jesus must answer: What matters most to God? Not: What matters most to Christians, churches, or religious culture… but what matters most to God Himself. Jesus answers that question directly in Mark 12. And Coleton’s goal is simple: To show what God values most. To show why it matters. To show what this means for our church and for each person individually. 1. What Matters Most to God? Mark 12:29–30 “The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’” The most important thing to God is that you love Him. Not that you serve Him. Not that you behave correctly. Not that you meet moral standards. Not that you avoid sin. Love is the highest command. What Most People Think Matters Most to God Coleton names the most common assumptions Christians carry: “God mostly wants me to get saved.” “God mostly wants me to stop sinning.” “God mostly wants me to pray more, read more, go to church more.” “God mostly wants me to serve the poor, give money, volunteer, or be more missional.” All important. But not most important. Jesus’ Rebuke of Ephesus—Proof That Good Works ≠ Love Revelation 2:2–5 “I know your deeds… Yet I hold this against you: You have forsaken the love you had at first… Repent.” This church was doctrinally strong. Morally clean. Active in service. Enduring hardship. Doing everything “right.” And Jesus still says: You do not love Me anymore. And failing to love Him is so serious that Jesus warns: “If you do not repent, I will remove your lampstand.” God cares more about your affection for Him than the actions you perform in His name. Key Point Doing things for God is not the same as loving God. 2. Why This Matters: Love for God Shapes Who You Become One of the main reasons this is the greatest command is because love is what transforms you. God wants His people to be: Compassionate Generous Sacrificial Humble Pure Joyful Loving toward neighbor and enemy But these things don’t come from effort or trying harder. They grow naturally out of love. Illustration: Coleton and Rainey’s Early Relationship When they were dating long-distance: He drove 8 hours overnight just to spend a few hours with her. He wrote letters daily. He spent money he didn’t have to buy her meals and gifts. He thought about her constantly. Why? Not because she handed him a list of rules. Because he loved her. Love makes sacrifice a joy. Love makes devotion natural. Love makes obedience a delight. This Is What God Wants With You When you love Him… Spending time with Him becomes natural. Sacrificing for Him becomes joy. Worship becomes expression, not obligation. Caring for the poor flows from His heart in yours. Sin loses its power because your love is captured elsewhere. Spurgeon Quote (used by Coleton) “Jesus loved you when you lived carelessly… when you were hiding your every sin… even when you were at hell’s gate… Think of His great love towards you… and your love will grow.” Why Other Commands Aren’t “Most Important” Because all of them grow out of the soil of love for God. Love is the tree—everything else is fruit. 3. What This Means for Our Church Coleton gives a strong pastoral warning: Churches die not because culture changes or neighborhoods shift. Churches die when they stop loving Jesus. Revelation

Sermon Summary: “The Resurrection Life” (Mark 12:18–27) Preached by Coleton Segars Introduction: You Can Learn a Lot from an Argument Coleton began with a story about a moment of conflict in his front yard—when someone yelled at his wife, and he immediately stepped in to defend her. His point was simple but powerful: you can learn a lot from an argument. That’s true in life, and it’s true in Scripture. The argument between Jesus and the Sadducees in Mark 12 shows us a lot—not just about them, but about how our own beliefs about the resurrection shape the way we live today. In this passage, the Sadducees—religious leaders who didn’t believe in resurrection—try to trap Jesus with a clever theological puzzle. They present an absurd story of a woman who marries seven brothers (following the Levirate law in Deuteronomy). Each brother dies without leaving children, and then they ask: “At the resurrection, whose wife will she be, since the seven were married to her?” (Mark 12:23) They aren’t sincerely curious. They’re mocking the idea of resurrection. But Jesus’ response reveals two deep truths about life after death—and why those truths matter more than we realize. How We View the Resurrection Shapes How We Live “Are you not in error because you do not know the Scriptures or the power of God?” — Mark 12:24 Coleton explained that the Sadducees’ disbelief in the resurrection shaped everything about their lives. Verse 18 says they were known as “those who say there is no resurrection.” Because they believed this life was all there is, they lived for this life only: chasing after wealth, status, and power. They looked down on others. They thought Jesus was foolish for believing in something beyond the grave. Jesus told them they were badly mistaken—but their mistake wasn’t just intellectual. It was moral and spiritual. Their disbelief formed the foundation of how they lived. Coleton showed that this is always true: What we believe about life after death determines how we live this life. He illustrated it with examples from history and world religions: Vikings believed dying bravely in battle led to glory in Valhalla—so they lived without fear. Certain Islamic traditions taught that dying in holy war brought heavenly rewards. Hinduism believe reincarnation depends on one’s karma—so kindness and duty matter deeply in this life. Even for us, our view of the afterlife quietly directs how we spend our time, our money, and our energy. Coleton then described four common ways people misunderstand or misbelieve the resurrection today: “Never think about it” – Like the Sadducees, we live as if this world is all there is. “You only live once,” so grab what you can. “Think about it too much” – Some see this world as disposable and stop caring about God’s purposes to renew it. “It won’t be better” – Fear of the unknown or of death keeps us from living courageously like Paul, who said, “To live is Christ and to die is gain.” “Everyone goes to the same afterlife” – This leads to apathy about the gospel and the Great Commission. Coleton’s conclusion was sobering: “Our current life is shaped by how we view the life to come.” So how should we view it? Life After Death Is True for Everyone—Whether They Believe It or Not “‘I am the God of Abraham, the God of Isaac, and the God of Jacob.’ He is not the God of the dead, but of the living. You are badly mistaken!” — Mark 12:26–27 The Sadducees didn’t believe in resurrection, angels, or spirits. They only accepted the first five books of Moses as authoritative. So Jesus met them on their own ground—quoting from Exodus, one of Moses’ books—to prove that even there, resurrection is implied. When God said, “I am the God of Abraham…”, He used the present tense. Abraham, Isaac, and Jacob had been dead for centuries—but God said He is their God, not was. That means they are alive to Him even now. Jesus’ argument is brilliant—and undeniable: Resurrection life is real, and it’s true for everyone, belie

Sermon Summary: God & Caesar Mark 12:13–17 “Later they sent some of the Pharisees and Herodians to Jesus to catch him in his words…” Jesus said to them, ‘Give back to Caesar what is Caesar’s and to God what is God’s.’ And they were amazed at him.” – Mark 12:13–17 Introduction: When Our Allegiance Shifts Coleton began by connecting the ancient tension of Jesus’ words to a very modern moment. He recalled the tragic event of September 10, 2025, when Charlie Kirk, a political activist, was shot and killed. What followed, Coleton said, was not just mourning, but division. Some celebrated, others grieved, and soon churches became battlefields of political expectation. In some congregations, people even walked out of worship services because their pastor didn’t mention Charlie Kirk by name. Coleton made this sobering observation: “They didn’t leave because Jesus wasn’t worshiped. They didn’t leave because the gospel wasn’t preached. They left because another man’s name wasn’t mentioned.” And in doing so, Coleton said, “They rendered unto Caesar that which was God’s.” They gave their allegiance — something meant for God alone — to another. We live in a time where the church wrestles to understand and live obediently to what Jesus says in this passage. Coleton gave background, teaching from Jesus, and challenges we face in obeying Jesus. 1. The Background: A Trap Disguised as a Question Coleton explained that this was no innocent question. The Pharisees and Herodians were political enemies — the Pharisees hated Roman control; the Herodians supported it. But they joined forces to trap Jesus. They asked, “Is it lawful to pay taxes to Caesar?” If Jesus said yes, He’d lose favor with His Jewish followers. If He said no, He’d be accused of rebellion against Rome. Either way, they thought they had Him. The Tax and Its Offense Coleton quoted historian Mark Strauss to give context: “The coin bore the image of Tiberius Caesar with the words ‘Son of the divine Augustus.’ This was idolatry — a direct violation of the first and second commandments.” For Jews, paying this tax wasn’t just about money — it was about worship. Would they honor God or bow to Caesar? Coleton summarized it like this: “The Pharisees and Herodians are forcing Jesus to pick a side. But Jesus refuses their categories — and instead shows that His kingdom transcends them.” 2. What We Learn from Jesus’ Answer When Jesus said, “Give to Caesar what is Caesar’s, and to God what is God’s,” He wasn’t being clever — He was being clear. Coleton said Jesus’ words teach two essential truths. A. “Give to Caesar what is Caesar’s” — Obedience without Idolatry Jesus acknowledges the legitimacy of human governments. Coleton quoted Mark Strauss again: “Jesus affirmed that Caesar has a legitimate claim, and so does God. Civil obedience does not contradict the obedience due to God — so long as God’s rights are safeguarded.” That means we can pay taxes, show respect, obey laws, and honor leaders — as long as it doesn’t lead us into disobedience to God. Coleton drew from Romans 13:1–7, where Paul commands believers to be subject to governing authorities because “there is no authority except that which God has established.” He reminded listeners: “You’re not obeying Caesar because he deserves it — you’re obeying God because He commands it.” The Egyptian Church Story Coleton shared a story from Pete Greig about the persecuted Coptic Christians in Egypt. When their churches were closed for nine years, they didn’t riot. Instead, they turned every home into a church. When the ruler later walked the streets, he heard worship from every house and lifted the ban. “They gave Caesar the building, but they gave God their hearts,” Coleton said. “They rendered to Caesar what was Caesar’s — but they never stopped giving to God what was God’s.” That, he said, is true obedience: submission that never compromises worship. B. “Give to God what is God’s” — Full Allegiance and Love “God gets the first

Sermon Summary: “Jesus the Cornerstone” (Mark 12:10–11) “‘The stone the builders rejected has become the cornerstone; the Lord has done this, and it is marvelous in our eyes.’” — Mark 12:10–11 Introduction: A Title That Tells a Story Coleton opened by recalling a childhood nickname—“The Master of Disaster”—a title that summed up his habit of breaking things and then turning to his brother’s belongings for replacements. He explained how nicknames often tell us something true about who a person is. In this passage, Jesus gives Himself a title drawn from Psalm 118—the Cornerstone. This name, Coleton explained, reveals how Jesus wants to operate in our lives: as the foundation and guide upon which everything else depends. Coleton invited the church to explore two key characteristics of a cornerstone—and how they reveal what Jesus wants to be for us. 1. The Cornerstone Was the First Stone Laid A cornerstone was always the first and most important stone in ancient construction. It determined the direction, shape, and alignment of every other stone that followed. Builders would measure every subsequent piece against it. “Whatever the cornerstone looked like, the other stones would look like.” Coleton said that’s what Jesus wants to be for us: the one who shapes our lives, directs our paths, and forms our character. He’s not trying to control us—He’s trying to lead and form us into His likeness. Coleton then painted a vivid contrast between our human tendencies and Christ’s character: We Are Jesus Is Impatient Long-suffering Selfish Selfless Proud Humble Discontent Trusting Fearful Courageous Worried Peaceful Busy & stressed Unhurried Afraid of rejection Secure in the Father’s love Lustful Self-controlled Unforgiving Infinitely forgiving Empty Full and overflowing “The virtues we’re searching for,” Coleton said, “are not found apart from Him—they are found in Him.” Therefore, whatever or whoever is your cornerstone will shape your life into its image. Reflection Questions Coleton Posed: What is shaping your anger, your spending, your relationships? Who decides how you treat your spouse, raise your kids, or forgive others? What dictates your habits—Jesus or your desires? Coleton challenged listeners: If Jesus isn’t the one shaping your decisions, then something else is. That “something else” has become your cornerstone. 2. The Cornerstone Was the Strongest Stone The cornerstone wasn’t just first—it was also the strongest. It had to bear the weight of the entire structure and withstand storms. If it crumbled, the whole building collapsed. Coleton used this to illustrate why Jesus is the only foundation that won’t fail: “See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who relies on it will never be shaken.” — Isaiah 28:16 Everything else in life—success, relationships, money, career, beauty, reputation—is fragile. If those things fall apart, so will we. But Jesus is the only foundation that can never be shaken. Coleton shared personally about how, early in his life, his relationship with Rainey was his cornerstone. When things were good, he felt secure. When they weren’t, he was crushed. Later, as a pastor, his cornerstone often shifted to his church’s success or how well his sermon went. When those things faltered, his peace faltered too. He said, “I can turn even my ministry into my cornerstone instead of Jesus.” To reorient his heart, Coleton often stares at Rembrandt’s painting “Christ in the Storm on the Sea of Galilee.” He sees himself among the disciples, frantically trying to steady the ship—the church—while Jesus calmly rests amid chaos. Then he remembers Jesus’ question: “Why are you so afraid?” (Mark 4:40) Coleton said, “If He’s not worried, why should I be? If He’s not shaken, why should I be?” That truth reshapes everything. He invited listeners to apply that same faith to their own

Sermon Summary: “The Patient Heart of God” Mark 12:1–12 Introduction: The Gospel That Captivates, Not Terrifies Coleton began with a story from his childhood — his first time hearing the gospel at a Vacation Bible School in Riverdale, Georgia. The preacher was loud, red-faced, and terrifying. Young Coleton walked down the aisle, not because he loved Jesus or wanted to follow Him, but because he was afraid of hell. He reflected, “The preacher’s message was true — but it didn’t lead me to turn to Jesus because I was captivated by Him. Jesus wasn’t made beautiful or awesome to me; He was made out to be brutal, angry, mean, and threatening.” Coleton shared that his goal was to communicate the same truth that preacher did — that rejecting Jesus brings death — but in a completely different way: showing the beauty, patience, and love of God who relentlessly pursues us. From this parable, Jesus reveals two truths: The patient heart of God. What we invite into our lives when we reject the Son. 1. The Patient Heart of God Mark 12:2–5 – “At harvest time he sent a servant to the tenants to collect from them some of the fruit of the vineyard. But they seized him, beat him and sent him away empty-handed… He sent still another, and that one they killed. He sent many others; some of them they beat, others they killed.” Coleton explained that this parable paints the long history of Israel’s rejection of God’s prophets. Time and again, God sent messengers calling His people to repentance — and time and again, they refused to listen. Yet, instead of destroying them, God patiently sent another messenger. And another. And another. That’s the heart of God: He keeps coming after His people, giving chance after chance. “The Lord is not slow in keeping His promise… Instead He is patient with you, not wanting anyone to perish, but everyone to come to repentance.” – 2 Peter 3:9 God’s patience isn’t weakness — it’s love in action. He longs for every person to experience life and repentance. Coleton said, “This isn’t just about ancient Israel. This is how God pursues each of us. Even when we run, ignore, or push Him away — He keeps sending reminders, people, and moments to get our attention.” Examples of God’s Patient Pursuit C.S. Lewis described his conversion as a “chess game with God.” He was an atheist who wanted nothing to do with religion, but God kept making “moves” — awakening a longing in him for beauty and joy that the world couldn’t satisfy. “If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world.” – C.S. Lewis Lewis later wrote about the night he finally surrendered: “I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England.” – C.S. Lewis, Surprised by Joy Similarly, St. Augustine — once consumed by lust and pride — found himself restless and unsatisfied. One day, he heard a voice say, “Take up and read,” and his eyes fell on this verse: “Not in carousing and drunkenness, not in sexual immorality and debauchery… Rather, clothe yourselves with the Lord Jesus Christ.” – Romans 13:13–14 That moment changed him forever. “There was infused in my heart something like the light of full certainty and all the gloom of doubt vanished away.” – St. Augustine, Confessions Coleton then shared his own story — how God patiently pursued him through emptiness, injury, and unlikely people: First, through the emptiness he felt in high school after trying everything to fill the void. Then, through pain, when he tore his knee and began thinking about God. Then, through a person, a man named Mark McClendon, who shared the gentle love of God. Finally, through conviction, one night when he felt God chasing him — even in his brokenness. “He is always pursuing us with great patience,” Coleton said. “Because He doesn’t want any to perish.” Paul wrote the same in Romans 1:19–20: “What may

Coleton began with a piercing question: “How much do you think Jesus agrees with the way you live your life?” He invited listeners to imagine Jesus observing everything—how they spend time and money, how they treat people, what they watch, post, and prioritize. Would Jesus agree with most of it, or would He find much to challenge and correct? Coleton quoted author Anne Lamott: “You can safely assume you've created God in your own image when it turns out that God hates all the same people you do.” Then he adapted it: “You can safely assume you’ve created God in your own image when it turns out that God agrees with everything you do.” He reminded the congregation that Jesus does disagree with us—and that it’s not a mark of rejection but of love. Since He is infinite, holy, and perfect, and we are finite and sinful, it only makes sense that His view of our lives will often clash with ours. “Jesus’ disagreement with sin in our lives led to the most loving act anyone could do for another person—to lay down His life for them.” Coleton emphasized that in our culture, disagreement is often seen as unloving—but Scripture teaches the opposite. Jesus loves us enough to confront what destroys us. The key question, then, becomes: “What is your response when Jesus disagrees with you?” From Mark 11:27–33, Coleton showed three wrong ways to respond when Jesus disagrees with us—and one right one. 1. Questioning Jesus’ Authority (vv. 27–28) “By what authority are you doing these things?” they asked. “And who gave you authority to do this?” The religious leaders asked Jesus this because He had just cleansed the temple and publicly called them out as a “den of robbers.” They weren’t questioning because they were curious—they were questioning because He disagreed with them. Coleton said: “If Jesus had agreed, they wouldn’t have questioned. They would have used Him to prove their points.” And we do the same. When a verse affirms our views or lifestyle, we post it, memorize it, and celebrate it. But when Scripture disagrees with us—when it calls out sin, pride, greed, gossip, or unforgiveness—we tend to ignore it, reinterpret it, or go silent. “We question His authority by avoiding the verses that disagree with us.” Coleton illustrated this with historical examples of people literally cutting parts out of the Bible: Thomas Jefferson’s Bible, which removed miracles and Jesus’ divinity. The “Slave Bible,” edited by slave owners to remove verses about freedom and equality. The Nazi Bible, which stripped out all Jewish references and messages of mercy. “They didn’t argue that the verses were untrue—they just silenced them.” Then he asked a haunting question: “If a Bible were written based on your life, what would it include—and what would it exclude?” He called this the “MPT”—My Personal Translation—the version of the Bible where “Jesus agrees with every decision I make.” Reflection We may not use scissors like Jefferson, but we do it subtly in our hearts—ignoring passages like: “Forgive as you’ve been forgiven.” “Love your enemies.” “Give sacrificially.” “Do not gossip.” “Live at peace with everyone.” Coleton challenged listeners to ask: “Where do you question Jesus by simply silencing verses that disagree with you?” 2. Seeking to Discredit Jesus (v. 28) Coleton explained that the religious leaders’ question wasn’t sincere—it was a trap. “They don’t actually want to know. They’re trying to find a reason not to listen.” William Lane, in his commentary, observes: “Whatever answer Jesus gives, the conclusion is the same: He must be arrested. If He attests that His authority is from God, the charge is blasphemy. If He claims secular authority, the charge is insurrection.” Their goal wasn’t truth—it was to discredit Jesus so they wouldn’t have to change. “They knew they couldn’t disprove Him, so they tried to discredit Him.” Coleton drew a parallel to how we do the same today—finding reasons why Jesus’ words don’t apply to us: The Feels – “

Introduction – When People Don’t Approve of YouRainey began her message with a story from her college years — a painful and funny one about rejection. She told how she dated a grad student named Noah who was brilliant, popular, and part of an elite, intellectual friend group. When she went to dinner to meet his friends, she knew she was being evaluated — an “audition dinner.” When asked about Kant’s Critique of Judgment, all she could say was, “I think Kant is really good. Art also, very good. So to sum up, I am pro.” It didn’t go well. Shortly after, Noah broke up with her, saying she “wasn’t smart enough” and that she’d be more comfortable with someone “her speed.”It was humiliating. She had been evaluated and found lacking.Rainey then drew the connection: this kind of rejection happens to all of us. We don’t always fit in. Sometimes we’re not chosen, we’re overlooked, or we’re compared unfavorably to others — the sibling the parents brag about, the colleague the students prefer, the church that people leave for.She said, “There’s no use pretending everyone will love you. That’s not true. The Gospel has to be good news even when people don’t like us.”If our sense of worth depends on impressing others, we become weak, reactive, and easily crushed. To show how dangerous this is, Rainey turned to Scripture.⸻1. The Danger of Insecurity (Matthew 14:1–11)She read the story of Herod and John the Baptist:“Herod was greatly distressed, but because of his oath and his dinner guests, he ordered that John be beheaded…” (Matthew 14:9)Rainey highlighted that Herod didn’t kill John out of hatred. He killed him out of insecurity. He wanted to look strong in front of his guests. He cared more about their approval than what was right.She said, “If Herod hadn’t been so desperate for them to think he was strong, he’d have been free to ask, ‘What is right?’ Instead, he asked, ‘What do they want to see?’”That’s what insecurity does. When we tie our worth to others’ opinions, we become unable to do what’s right. We can only do what others want to see. It’s a position of terrible weakness.Then she brought it home: “If I link my worth to your approval, I can’t be a person who obeys God. I can only be a person who performs for you.”That’s why we need good news for the insecure heart.⸻2. Imago Dei – You Are Made in the Image of GodRainey’s first idea for finding freedom from insecurity is the biblical truth of the Imago Dei — that every person is made in the image of God (Genesis 1:27).She described how all beauty and goodness in creation point to God:“The heavens declare the glory of God; day after day they pour forth speech.” – Psalm 19:1–2Mountains, oceans, sunsets — they all reflect something of His glory. But humans are unique because we don’t just reflect His glory — we resemble Him.She said, “God used His own fingers to carve the lines of your face. He held your cheeks and said, ‘Yes, that’s just right.’”We are designed to show the world something of what God is like — each of us in a slightly different way. To despise yourself or wish to be someone else is to insult the Artist who made you.“The one who carved your bones is not wishing you were more like your sister.”It’s beneath your dignity, Rainey said, to let your worth swing back and forth with every opinion. Your worth is not determined by the crowd — it’s anchored in the Creator.Then she turned to the Third Commandment, often translated “Do not take the Lord’s name in vain.” She explained that the Hebrew verb nasa means “to carry.” So the command really says:“Do not carry the name of the Lord your God in vain.” (Exodus 20:7)In other words: “You carry My name. Represent Me well.”If we treat people as though they don’t matter, we misrepresent the God who made them. When we devalue others, we carry His name badly — we show the world a false picture of Him.So, what are we called to show the world?Rainey told the story of Hagar in Genesis 16 — an abused, pregnant, runaway slave wh

Coleton began with a story about accidentally cutting himself with his dad’s pocketknife. Just like with the knife, he wants to handle this text carefully because it’s often misunderstood—either leading people to miss out on what Jesus promises or to become disillusioned when prayer doesn’t seem to work.⸻1. What Is Jesus Actually Saying?•    Jesus says: “Truly I tell you…” — a phrase He uses in other places where the words were fulfilled literally (Peter’s denial, eternal life, heaven and earth passing away).•    Therefore, we should not reinterpret His words about prayer and mountains to mean something symbolic.•    Jesus also says “anyone” and “whatever you ask,” which expands the promise beyond just the disciples.•    The phrase “moving mountains” was a common Jewish saying about impossible tasks, showing Jesus meant bold prayers that seem impossible.Quote:•    “Moving mountains” became a figure of speech for a task that was considered virtually impossible. — Background Commentary⸻2. How Did the Disciples Respond?•    The disciples didn’t reinterpret Jesus—they prayed boldly in Acts.•    They spoke directly to mountains (sickness, persecution, demons, even death) and God responded powerfully.•    Examples: Acts 3 (healing), Acts 9 (raising Tabitha), Acts 16 (casting out spirits), James 5 (prayer of faith heals the sick).•    The evidence shows they took Jesus at His word and practiced it literally.⸻3. Why Don’t We Experience This Today?•    Many don’t expect God to act powerfully anymore because:•    Lack of faith (James 4:2)•    Selfish motives (James 4:3)•    Broken relationships (1 Peter 3:7)•    Cherishing sin (Psalm 66:18–19)•    Lack of persistence (Luke 18)•    We’ve been taught to reinterpret Jesus, so our expectation for prayer is low.•    Doubt is a major barrier: doubting that prayer works, that God hears us, or that He will act.Quote:•    “Two thousand years of exegesis have successfully explained away texts like these… They have awkwardly suppressed the fact that the Bible clearly presents healing and miracles as something Jesus and the early church practiced and expected…” — Ulrich Luz, paraphrased by Frederick Dale Bruner⸻4. How Do We Grow in Faith for Prayer?•    Fight doubt by deepening trust in God’s character through Scripture and prayer.•    Ask God to increase your faith.•    Surround yourself with people of strong faith.•    Read accounts of powerful prayer in history. (Great book: E.M. Bounds —On Prayer)•    Seek God’s will for what you’re praying—He will reveal it.⸻5. Don’t Settle for Less    •    Jesus gave His life to give us access to God in prayer—why would He do this if our prayers were powerless?•    Don’t reinterpret Jesus’ words to fit your experience. Instead, pursue the experience Jesus promised.•    There is real power in prayer when we remove hindrances, pray in faith, and seek God’s will.Discussion Questions:1. What stood out to you from Sundays message?2. How does looking at the way the disciples prayed in the book of Acts shape your confidence in Jesus’ words about prayer?3. Of the hindrances to prayer which do you most relate to? Why?4. Do you think doubt is a bigger struggle with God’s ability or His willingness?5. Who in your life strengthens your faith when you struggle with doubt?

Coleton walked through Mark 11:12–21 in a “documentary style,” scene by scene, showing how Jesus’ actions with the fig tree and temple symbolized God’s judgment on empty religion and pointed toward Jesus as the true and better temple.1. The Fig Tree: Looks Alive but is Diseased    •    Jesus curses the fig tree not because He expected fruit out of season, but because fig trees always produced early figs (paggim) before leaves.    •    A leafy fig tree without fruit symbolized decay and disease.    •    The fig tree was a living parable: Israel (and the temple) looked full of life, but inside was barren and corrupt.Author Quotes:    •    James Edwards: “Once a fig tree is in leaf one therefore expects to find branches loaded with paggim in various stages of maturation. This is implied in verse 13…” (Pillar New Testament Commentary).    •    Tim Keller: “Growth without fruit was a sign of decay. Jesus is simply pronouncing that such is the case here.” (Jesus the King).    •    Hosea 9:10: “When I found Israel, it was like finding grapes in the desert; when I saw your ancestors, it was like seeing the early fruit on the fig tree.”⸻2. The Temple: Corruption in the House of God    •    The temple was busy with sacrifices and money changing, looking religiously alive, but it was full of corruption and exploitation.    •    The Court of the Gentiles (where nations could worship) had been turned into a marketplace, blocking people from encountering God.    •    Jesus overturns tables, declaring the temple a “den of robbers.”    •    The fig tree mirrors the temple: full of activity but fruitless in righteousness.Author Quotes:    •    William Lane: “The sale of animals in the Temple forecourt was an innovation of recent date and was introduced by the High Priest, Caiaphas in A.D. 30…”    •    James Edwards: “The leafy fig tree, with all its promise of fruit, is as deceptive as the temple, which, despite its religious activity, is really an outlaws’ hideout…”⸻3. The Withered Tree: The Old System Passing Away    •    The next day the fig tree is withered to its roots, symbolizing the end of the temple system.    •    Jesus’ death and the tearing of the temple curtain marked the new way of access to God—through Christ alone.    •    Jesus has done what the temple never could: provide full forgiveness of sins and direct access to God.Author Quote:    •    James Edwards: “The fig tree thus symbolizes the temple: as the means of approach to God, the temple is fundamentally—‘from the roots’—replaced by Jesus as the center of Israel.”⸻4. Jesus Reverses the Curse    •    In Genesis 3, Adam was cursed by a tree and covered his shame with fig leaves.    •    In Mark 11, Jesus curses the fig tree, showing He will reverse the curse.    •    On the cross, Jesus covers our shame with His blood.Author Quote:    •    Cyril of Jerusalem: “In this way the curse laid upon Adam and Eve was being reversed.” (Catechetical Lectures 13.18).⸻5. Application for Us TodayColeton gave two warnings and one encouragement:    1.    Beware of being a leafy tree without fruit.    •    Religious activity without true spiritual fruit is empty.    •    Genuine faith in Christ produces fruit of the Spirit (love, joy, peace, patience, kindness, etc.).    2.    Beware of becoming a corrupt temple.    •    Just like the priests rationalized sin, we often say: “I know what God says, but…”    •    Our bodies are now temples of the Holy Spirit, and corruption comes when we disobey God’s Word while justifying our choices.    3.    Give Jesus access and authority over every area of life.    •    Don’t hold back hidden areas.    •    Through Adam came death, but through Christ comes life in all its fullness.    •    He wants to bring blessing and restoration wherever sin once ruled.Author Quote:    •    2 Corinthians 5:17: “If anyone is in Christ, they are a new creation. The old has gone, the new is here.”⸻Discussion Questions    1.    What does the story of the fig tr

Coleton preached on Jesus’ triumphal entry and how Jesus seeks to make two central claims:1. Jesus is the Messianic King — the crowd’s actions and the fulfillment of prophecy (Zechariah 9:9) show that Jesus openly claims the kingship. He accepts royal honor (“Hosanna,” cloaks, branches) and—when challenged—refuses to silence the praise, even saying that if the people were quiet “the stones would cry out.” N. T. Wright: “You don’t spread cloaks on the road –especially in the dusty, stony Middle East!–for a friend, or even a respected senior member of your family. You do it for royalty. And you don’t cut branches off trees, or foliage from the fields, to wave in the streets just because you feel somewhat elated; you do it because you are welcoming a king.”Jesus claim to be King forces a decision: is Jesus merely a helpful healer/teacher, or is He your sovereign King who rules your life?C. S. Lewis: “A really foolish thing that people often say about Jesus is: ‘I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.’ That is the one thing we must not say. A man who was merely a man yet said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic (like a man who says he is a poached egg)—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.”We have to choose to receive or reject Jesus as King.2. Jesus is not like other kings — unlike Roman triumphs that display conquest, prisoners, and plunder, Jesus rides a colt (a sign of peace and humility) and is followed by people He’s healed and freed. His reign looks like liberation, restoration, and sacrificial service, not domination and bondage.David Guzik & Dr. David L. McKenna “A Roman Triumphal Entry was an honor granted to a Roman general who won a complete and decisive victory and had killed at least 5,000 enemy soldiers. When the general returned to Rome, they had an elaborate parade. As a symbol of bloody conquest, they chose a prancing horse at the head of a processional that included his warriors, a shackled contingent of the conquered people, and an extravagant display of the treasures that the army had taken by force. The procession ended at the arena, where some of the prisoners were thrown to wild animals for the entertainment of the crowd.Now we understand why Jesus is so specific about His entry and the animal He rides. In the symbol of the foal of a donkey, Jesus predicts His role as the King. Jesus makes His triumphal entry on a donkey—a symbol of peace, not war; of humility, not pride. Behind Him comes (not prisoners but), an entourage of disciples and a rabble of common people whom He has healed and set free. They serve as the trophies of His conquest—not won by bloody violence, but by relentless love.”Why it matters: if Jesus is truly your King, He gets to govern all areas of life (money, marriage, speech, media, anger, forgiveness, political loyalties, etc.). That means surrendering personal control and letting his values shape decisions and habits. If you resist that rule you may still experience a Christian language of forgiveness and blessing but not the transforming reality of Jesus’ kingdom — a kingdom characterized by love, freedom, reconciliation, generosity, and joy even amid suffering. Coleton closes with a pointed question to wrestle with: Is Jesus your King? and invites people to examine which kingdom’s traits actually define their life.⸻Practical takeaways    •    The triumphal entry publicly declares Jesus’ kingship — it’s not optional or merely symbolic.    •    Jesus’ kingship is servant and liberati

Coleton preached on the parable of the prodigal son (Luke 15), showing how it illustrates God’s heart for celebration when lost sinners come home. He tied this story to the church’s vision of cultivating a Culture of Celebration, alongside Gospel saturation, pursuit, blessing, and belonging.Main Idea:God is the most joyful Being in the universe. His heart is full of celebration, and His people are called to reflect that joy so the world can see what He is really like. A culture of celebration not only honors God but also draws others to Him.Why We Need a Culture of Celebration    1.    Celebration shows us what God is really like    •    From Genesis to Revelation, Scripture shows God’s joy, feasts, songs, and festivals.    •    Jesus entered the world with joy and left His disciples with joy. Heaven itself rejoices over one sinner who repents.    2.    We pass on what we love and enjoy    •    People naturally share what excites them (sports, hobbies, food).    •    If Christians only pass on duty and obligation but not joy and delight, the next generation will miss the fullness of life in Christ.    •    Celebration helps us pass on the joy of knowing Jesus.    3.    Celebration shows sinners it’s safe to come home    •    The prodigal son expected rejection but was met with a feast.    •    Many avoid God because they fear rejection.    •    The church must embody God’s joy-filled welcome, making it clear that repentance is met with celebration, not condemnation.Practical Applications    •    In church life: expressive worship, prayer nights, baptisms, community parties, fun days, block parties, feasts, and celebrations of answered prayer.    •    In personal life: throw parties when God answers prayers, create “redemptive calendars” of God’s goodness, and intentionally celebrate as families.    •    The goal: when people experience joy-filled gatherings, they should walk away thinking, “I didn’t know Jesus was that good. I could follow this Jesus.”⸻Discussion QuestionsUnderstanding God’s Heart    1.    When you picture God, do you naturally think of Him as joyful? Why or why not?    2.    How does the father’s response to the prodigal son reshape your view of how God receives sinners?Personal Practice of Celebration    3.    What is one way you can create a rhythm of celebration in your home or with your friends?    4.    What has God done in your life recently that deserves a party or a joyful remembrance?Passing On What We Love    5.    What do you naturally get excited about and pass on to others? How could you do the same with your joy in Jesus?    6.    How might your joy in Christ become contagious to your children, friends, or neighbors?Mission & Hospitality    7.    If someone far from God attended one of our gatherings, would they feel celebrated? Why or why not?    8.    What practical step can you take this month to invite someone into the joy of life with Jesus?⸻Author Quotes from the SermonCharles Spurgeon:“This age does not generally sin in the direction of being too excited about God. However, we have sinned so long on the other side. Perhaps a little excess in the direction of zeal might not be the worst of all calamities. For, it is a mark of Christ’s presence when the church becomes enthusiastic.”Dallas Willard:“We will never fully understand God until we believe that He is the most joyful Being in the universe.”Richard Foster:“Celebration is at the heart of the way of Christ. He entered the world on a high note of jubilation… He left the world bequeathing His joy to the disciples.”“It is a danger of devout Christians to become stuffy bores… Celebration adds a note of gaiety, festivity, hilarity to our lives… Celebration helps us relax and enjoy the good things of the earth.”Donald Miller (Blue Like Jazz):“Sometimes you have to watch somebody love something before you can love it yourself. It’s as if they are showing you the way.”Thomas Aquinas:“No one can live without delight and that is

Coleton continued the series on the cultures needed in the church to see “the fame and deeds of God repeated in our time.” After exploring the **culture of the Gospel**, the **culture of pursuit**, and the **culture of blessing**, this message focused on creating a **culture of belonging**.Drawing from **Acts 2:42–47**, Coleton showed how the early church lived in deep community—devoted to teaching, fellowship, breaking bread, prayer, and meeting one another’s needs. This kind of belonging allowed people to experience healing, not just through miracles, but through love, acceptance, and connection.Coleton contrasted the transformative encounters people had with Jesus—like Zacchaeus, Matthew, and the Samaritan woman. None of them were healed by dramatic miracles, but by an encounter with Jesus’ love that removed shame, restored dignity, and changed their lives completely. That’s what he longs for the church to embody: a place so full of love and welcome that people are healed inwardly.He explained that belonging is not passive; it requires **time, intentionality, and words of life**. Real connection happens when people are deeply known, when hospitality is practiced, and when members invest in each other with encouragement and truth. Belonging heals wounds of isolation, anxiety, addiction, shame, and self-doubt.Practically, Coleton shared how the church is aiming at this: building men’s, women’s, and youth connection teams and events, pursuing membership, hiring a Women’s Pastor, and intentionally committing to practices like prayer, communion, and caring for needs.He challenged the church to participate by:1. **Getting to know people** (not just surface friendliness).2. **Doing for others what you want them to do for you** (practicing hospitality).3. **Investing time** (because deep relationships require showing up and consistency).4. **Using words of life** (speaking encouragement and truth that bring healing).Coleton closed with stories and research showing how **connection heals**—from addiction recovery research, to relational studies, to stories of transformation through affirming words. He called the church to embody belonging so that entering the community feels like encountering Jesus Himself.---## **Discussion Questions**### **Understanding the Message**1. Why do you think Acts 2:42–47 highlights fellowship, breaking bread, and meeting needs alongside prayer and teaching?2. What do the stories of Zacchaeus, Matthew, and the Samaritan woman reveal about the power of simply being welcomed by Jesus?### **Personal Reflection**3. When have you personally experienced deep belonging in a church, family, or friendship? How did it impact you?4. Where do you feel the greatest temptation to hide—shame, weakness, or struggles? How might belonging in community bring healing there?### **Living it Out**5. What’s one step you can take this week to get to know someone beyond surface-level friendliness?6. Who in your life needs to hear words of life and encouragement from you this week? What might you say to them?7. How could you invest more intentional time into building relationships within the church?---## **Quotes from Authors in the Sermon*** **David Bradford, Ph.D. & Carole Robin, Ph.D.** – *Connect*> “In exceptional relationships, you feel seen, known, and appreciated for who you really are, not an edited version of yourself… Someone you’re in an exceptional relationship with knows what’s really going on with you because that someone really knows you.”* **Max Lucado**> “Something holy happens around a table that will never happen in a sanctuary… Hospitality opens the door to uncommon community. It's no accident that hospitality and hospital come from the same Latin word, for they both lead to the same result: healing.”* **Jeffrey Hall (University of Kansas study, 2018)**> “It takes about 40–60 hours of time spent together to form a casual friendship, it takes 80–100 hours to transition to calling each ot

Culture of Blessing Sermon Summary (Acts 2:42–47)Coleton continued teaching on the vision of the church: to see the fame and deeds of God repeated in our time by developing followers of Jesus. This vision requires a certain kind of culture. Last week, he emphasized a culture of the Gospel and a culture of pursuit. This week, he focused on cultivating a culture of blessing.Culture of BlessingA culture of blessing is one where followers of Jesus:    •    Understand their identity as God’s people called to bless the world.    •    Recognize their unique gifts given by the Spirit to bring flourishing where there is chaos.    •    Actively live out their calling so that others experience God’s goodness through them.Biblical Foundation    •    The First Commission (Gen. 1–2): Adam and Eve were commanded to fill the earth, rule it, and bring order and flourishing.    •    The Promise to Abraham (Gen. 12:3; 22:17–18): God promised Abraham’s descendants would bless all nations.    •    Fulfillment in Jesus (Gal. 3:16): Jesus is the promised offspring who brings blessing to the nations.    •    The New Commission (Matt. 28:18–20): Jesus calls His followers to multiply disciples and bring spiritual renewal to the world.    •    Equipped by the Spirit (1 Cor. 12:7; Eph. 2:10): Every believer is gifted for the common good and created for good works prepared in advance.Historical Examples of Blessing    •    The Early Church: Outsiders marveled at Christians’ love in caring for the poor, orphans, the sick, and prisoners. Their lives made the gospel visible.    •    The Clapham Sect (18th century): William Wilberforce, John Newton, and others used their resources and influence to bless society—ending the slave trade, reforming prisons, starting schools, improving labor laws, and even protecting animals.Modern Examples of Blessing    •    A church member (Colin) comforting someone in the middle of a panic attack, bringing God’s peace.    •    A Starbucks worker intentionally making coffee to the glory of God, hoping people would “taste” God’s goodness.Application for Today    •    Blessing is our identity and purpose in the world.    •    We are called not to wait for someone else to act but to live with expectation that God has positioned us to bring renewal.    •    Every act—whether teaching, building, counseling, cooking, or studying—can be done to God’s glory so others encounter His presence.    •    As a church, opportunities to bless include local and international missions, prayer, using spiritual gifts, and serving in ministry teams.Coleton urged the church to embrace their calling as co-heirs with Christ, stepping into the works God has prepared for them, so that the city of Memphis and the nations might experience God’s blessings through His people.⸻Discipleship Discussion QuestionsUnderstanding the Message    1.    How does the biblical story—from Genesis to Jesus—shape your view of what it means to be a person of blessing?    2.    Why is it significant that blessing is both our identity and purpose as followers of Jesus?Personal Application    3.    What unique gifts, skills, or opportunities has God given you that you could use to bring flourishing into someone else’s life?    4.    How might you approach your daily work, tasks, or responsibilities differently if you saw them as ways to display God’s glory?    5.    Where in your life right now do you see “chaos” that God might be calling you to step into with His blessing?Community Application    6.    What can our church do to strengthen a “culture of blessing” both inside and outside our walls?    7.    Which mission or ministry opportunities (local, international, or church-based) could you step into this year to bring God’s blessing to others?⸻Quotes from Authors    •    Alan Kreider, The Patient Ferment of the Early Church:“They looked at the Christians and saw them energetically feeding poor people and giving proper funerals to those who couldn’t afford them,