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

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.

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.

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.”

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.

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.”

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.

“God gets the first and the most,” Coleton said.

“Our heart, our mind, our strength, our time, our devotion — He gets it all first.”

He reminded the church that even when rulers oppose God’s ways, our loyalty remains fixed on Him. The early Christians refused to call Caesar “Lord,” even if it cost them their lives.

Coleton quoted Bruce Shelley:

“Had the Christians been willing to burn that pinch of incense and say ‘Caesar is Lord,’ they could have worshiped Jesus freely. But they would not compromise.”

“They would not render to Caesar what belonged to God,” Coleton emphasized.

“Even if it cost them everything.”

Coleton said this is the heart of the problem today — we mix up what belongs to Caesar and what belongs to God.

When we dislike our leaders, we justify disobedience.

We dishonor, refuse to pray, or speak with contempt — forgetting that Scripture commands us to pray for all in authority.

“Paul told Timothy to pray and give thanks for kings — and he wrote that while Nero was emperor, lighting Christians on fire for dinner parties,” Coleton said.

1 Timothy 2:1–4:

“Pray for kings and all those in authority… This pleases God our Savior.”

We don’t do this because leaders deserve it.

“We do it because God deserves our obedience,” Coleton said.

“We render to Caesar out of allegiance to God.”

But Coleton warned that a greater danger is when we like Caesar too much.

When we admire a political figure or government so deeply that we defend them even when they oppose God’s Word.

“We give Caesar what belongs to God,” he said.

“And it looks spiritual because we think we’re defending good values — but our loyalty has shifted.”

Coleton gave examples:

• Evangelism: When we share more about politics than about Jesus.
  
  
• Loyalty: When we defend a politician more fiercely than we defend Christ.
  
  
• Apologetics: When we can argue politics better than we can explain the gospel.
  
  
• Time and Attention: When we consume more news than Scripture.
  
  
• Discipleship: When parents disciple kids politically, not spiritually.
  
  
• Identity: When we look more American than Christian.
  
  
• Faith and Hope: When we trust a government more than God’s kingdom.
  
  

“When that happens,” Coleton said,

“We stop being Christians who live in America and become Americans who call themselves Christian.”

Coleton said if you truly follow Jesus, you won’t fit perfectly in any political party.

“Jesus didn’t fit neatly with the conservatives or the liberals,” he said.

“So neither will His followers.”

He pointed out that the Pharisees (religious conservatives) and the Herodians (political progressives) both opposed Jesus — a sign that His kingdom doesn’t conform to human categories.

He quoted Rich Villodas:

“If you are completely comfortable in any earthly political party, it’s because you don’t know who you are as a citizen in the Kingdom of Heaven.”

And Tim Keller, who wrote:

“Neither party embodies the full breadth of biblical ethics. Conservatives emphasize personal morality, liberals emphasize social justice — but the Bible calls for both. So Christians should not idolize one party or demonize the other.”

Coleton summarized:

“Our ultimate allegiance isn’t to the right or the left — but to Jesus, and His kingdom alone.”

Coleton closed with a reflective invitation.

He asked listeners to pray and consider:

• Do you struggle to obey or respect leaders you dislike?
  
  
• Have you given more allegiance to political identity than to Jesus?
  
  
• Have you rendered unto Caesar what belongs to God — your hope, attention, loyalty, or love?
  
  

He encouraged repentance — to re-center allegiance on God alone.

1. Why do you think Jesus refused to side with either the Pharisees or Herodians? What does that reveal about His kingdom?
   
   
2. In what ways might modern Christians “render to Caesar what belongs to God”?
   
   
3. What does healthy submission to governing authorities look like for believers today (Romans 13:1–7; 1 Timothy 2:1–4)?
   
   
4. Where in your own life are you tempted to give more attention, hope, or loyalty to politics than to Jesus?
   
   
5. How can our church model a better way — giving God our full allegiance while honoring human authorities appropriately?

“‘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

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.

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.

• 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.

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 circumstances:

• If your job is shaking—Jesus still promises to provide.
  
  
• If the government is shaking—Jesus still reigns.
  
  
• If your children are struggling—Jesus loves them more than you do.
  
  
• If your health is declining—Jesus has already conquered death.
  
  

Coleton said, “Whatever shakes your life reveals your cornerstone.”
 But when Jesus is your cornerstone, even the fiercest storm can’t topple your soul.

Coleton closed by teaching from Matthew 7:24–27, where Jesus says that the wise builder is the one who hears His words and puts them into practice.

“Everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock… The rain came down, the streams rose, and the winds blew… yet it did not fall.”

Simply calling Jesus “Lord” isn’t enough. Obedience is what builds a life on Him.

Coleton said, “There are people walking around calling Jesus their cornerstone while not doing what He says—and then wondering why their life is falling apart. It’s not the cornerstone’s fault.”

He illustrated this with his son Teddy’s LEGO set. Without following the instructions, the pieces might form something, but not what it was designed to be. Likewise, our lives can “look like something” without being what God designed.

To make Jesus your cornerstone:

1. Put His words into practice.
    Don’t just listen—live them.
   
   
2. Spend more time with Him.
    “You become like who you’re around.” The more time you spend with Jesus—in Scripture, prayer, and reflection—the more you’ll begin to resemble Him.
   
   
3. Make alignment adjustments.
    When the Spirit convicts you of areas where Jesus isn’t shaping you, repent. Realignment isn’t punishment—it’s protection.

He ended with a simple call: Make Jesus your cornerstone—because only He can carry the weight of your life.

1. What are some “cornerstones” that have shaped your decisions, emotions, or identity besides Jesus?
   
   
2. How does Jesus being the first and strongest stone reshape your understanding of what it means to follow Him daily?
   
   
3. When was the last time your life felt like it was “shaking”? What did that reveal about your foundation?
   
   
4. What’s one area of your life where you need to realign with Jesus’ words this week?
   
   
5. What habits or practices could help you spend more time with Jesus so that your life increasingly reflects His image?
   
   

Key Takeaway:

Your life will be shaped by whatever your cornerstone is. Only Jesus can bear that weight and make your life stand firm.

Mark 12:1–12

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:

1. The patient heart of God.
   
   
2. What we invite into our lives when we reject the Son.
   
   

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.”

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 be known about God is plain… since the creation of the world God’s invisible qualities—His eternal power and divine nature—have been clearly seen… so that people are without excuse.”

God’s pursuit is relentless. His heart is patient, and His goal is repentance and relationship.

Mark 12:6 – “He had one left to send, a son, whom he loved. He sent him last of all, saying, ‘They will respect my son.’”

Coleton pointed out the beauty and heartbreak of this verse. The owner of the vineyard — representing God — has one last hope: his beloved son.

Instead of crushing the tenants, he sends his son in love, saying, “Surely they will respect my son.”

God sends Jesus not to condemn, but because He desperately hopes humanity will respond.

“For God so loved the world that he gave his one and only Son… For God did not send his Son into the world to condemn the world, but to save the world through him.” – John 3:16–17

Even knowing the risk — that the world would reject and kill His Son — the Father sent Him anyway. That’s how deeply God values us.

“Despite our sin, our Creator thinks we are worth experiencing a hellish death for. In fact, it was for the joy of spending eternity with us that Jesus endured the cross.” – Greg Boyd, Present Perfect

Jesus was sent because He was humanity’s best and final chance to respond to God’s love.

The cross is not just proof of our sin — it’s proof of our worth.

Mark 12:7–9 – “But the tenants said to one another, ‘This is the heir. Come, let’s kill him…’ So they took him and killed him… What then will the owner of the vineyard do? He will come and kill those tenants and give the vineyard to others.”

Coleton explained that rejecting the Son always leads to death and loss — not because God is cruel, but because there is no one else left to send.

God has exhausted every avenue. Jesus is the final messenger, the final offer of grace.

Rejecting Him means rejecting life itself.

Coleton warned that this truth applies both spiritually and practically:

• When we reject Jesus’ words about marriage, we invite destruction into our relationships.
  
  
• When we ignore His words about generosity, we lose joy and peace.
  
  
• When we refuse His words about forgiveness, bitterness eats away at our hearts.
  
  

Jesus’ words are life. To reject them is to invite death.

“To reject the Son is to reject the one person who can bring you to God. To reject the Son is to shut the door to the life He offers.”

Coleton admitted that as a boy, the preacher in Riverdale made it sound like God joyfully “flicked people into hell.” But Scripture paints a different picture:

“God our Savior… wants all people to be saved and to come to a knowledge of the truth… For there is one God and one mediator between God and mankind, the man Christ Jesus, who gave himself as a ransom for all people.” – 1 Timothy 2:4–6

C.S. Lewis captured the freedom God gives us:

“There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’” – C.S. Lewis

God’s desire is life and joy, but He will not force it. We choose life or death, acceptance or rejection.

Coleton closed with a question: How is God patiently pursuing you — and who is He pursuing through you?

For the believer, this means joining God in His patient pursuit of others:

• Like J.R.R. Tolkien pursued C.S. Lewis through friendship.
  
  
• Like Mark McClendon spoke gently to Coleton.
  
  

For the Christian, it means asking, “What is my response to Jesus’ words?”

For the skeptic, it means asking, “Can I see the ways God has been patiently pursuing me?”

Even the Pharisees, who hated Jesus, could feel that the parable was directed at them (v.12). Coleton asked his listeners, “Do you feel Him speaking to you too?”

He concluded, “If you feel like this is God speaking to you, then this is Him still patiently pursuing you. Don’t reject the Son.”

1. How have you personally experienced God’s patience and pursuit in your life?
   
   
2. Why do you think God continues to pursue people who continually reject Him?
   
   
3. What does it mean that Jesus is both the best and the last messenger God sends?
   
   
4. In what ways might we “reject the Son” in daily life — not through unbelief, but by ignoring His words?
   
   
5. Who might God be patiently pursuing through your life right now, and how can you join Him in that pursuit?

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.

“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.”

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?”

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 – “That doesn’t feel right.”
  
  
• Your Truth – “That might be true for you, but not for me.”
  
  
• The Snowflake Situation – “My situation is different.”
  
  
• The Cultural Argument – “That was for a different time.”
  
  
• Proof-texting – Quoting a verse out of context to justify sin.
  
  
• Minimizing – “It’s not a big deal; God will forgive me.”
  
  
• Justifying – “They made me do it. I deserve this.”
  
  
• Comparison – “At least I’m not as bad as that person.”
  
  
• Calling the Bible Outdated – “That doesn’t fit in the modern world.”
  
  

He quoted Tim Keller:

“Society makes judgments through what C.S. Lewis called ‘chronological snobbery,’ assuming that whatever has gone out of date is discredited.”

Coleton said:

“All of these are ways we say, ‘I don’t have to do that because…’”

And every time we do, we’re discrediting Jesus’ authority in our lives. We’re finding clever excuses to stay unchanged.

He asked pointedly:

“Where do you say to God’s Word, ‘That doesn’t apply to me because…’?”

When Jesus asks about John’s baptism, the religious leaders discuss it among themselves and say:

“If we say ‘from heaven,’ He’ll ask why we didn’t believe him. If we say ‘of human origin,’ the people will turn on us.”

So they choose neither—they simply say, “We don’t know.”

Coleton summarized:

“They refused to admit they were wrong.”

Their hearts were hardened by pride and self-protection. They cared more about image and position than about truth.

“So they go with, ‘We’re not wrong. We just don’t know.’”

Coleton explained that we often react the same way:

• Some get angry, scaring others away from confronting them.
  
  
• Some get quiet and hurt, shutting down correction.
  
  
• Some deny or deflect, blaming others.
  
  
• Some avoid anyone who might challenge them—skipping counseling, ignoring Scripture, cutting off truth-tellers.
  
  

“If you never admit you’re wrong, you’ll never grow, never change, never heal.”

He pointed out that the story ends abruptly—no one changed, nothing improved—and that’s what happens to us when we refuse correction.

“Places where we’re desperate for change—healing, reconciliation—will stay the same if we refuse to be wrong.”

Whether it’s in marriage, parenting, finances, or character, refusing to be wrong means refusing to be transformed.

Coleton closed with a tender image:

“Jesus disagrees with you the way a guardrail disagrees with a car about to go off a cliff.”

Guardrails aren’t there to restrict—they’re there to protect.

“He disagrees with you not to hurt you, but to help you.”

He compared it to fatherhood:

“When my son Teddy was little, I disagreed with his desire to crawl or stay in diapers. Not because I’m cruel—but because I love him and want him to grow.”

That’s how Jesus treats us. He disagrees with our sin because He wants us to mature and flourish.

The cross is the greatest example:

“The cross shows how much He disagrees with sin—someone had to die for it. But it also shows how much He loves us—He took the punishment Himself.”

His disagreement isn’t rejection—it’s redemption. He corrects us not to restrict our joy, but to lead us to real joy.

“There are things He wants to do in your life—things you’ve prayed for—but you and Jesus disagree on how to get there.”

So instead of questioning Him, discrediting Him, or refusing to be wrong—respond with humility.

“Let Him disagree with you. Let Him lead you from something lesser into something better.”

1. What areas of your life do you think Jesus would most disagree with, and why do you think those areas are hard to surrender?
   
   
2. Which of the three wrong responses—questioning, discrediting, or refusing to admit wrong—do you most identify with?
   
   
3. Can you think of a time when Jesus’ disagreement actually led to your growth or freedom?
   
   
4. Why is it difficult for us to believe that disagreement and love can coexist—and how does the cross change that perspective?
   
   
5. What practical step could you take this week to respond to Jesus’ correction with humility instead of defensiveness?
   
   

Introduction – When People Don’t Approve of You

Rainey 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.

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2. Imago Dei – You Are Made in the Image of God

Rainey’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 19:1–2

Mountains, 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 who meets God in the desert. God sees her, comforts her, and promises a future. In response, she names Him:

“You are El Roi — the God Who Sees Me.”

And Rainey said, “That’s who He still is. To people no one else sees, He is the God who sees.”

That’s our calling as image bearers: not to impress others, but to see others as He does. The highest calling is not to be admired — it’s to notice the forgotten, to look into someone’s eyes and say with our presence, ‘God has not forgotten you.’

When we do that — whether as a doctor, teacher, parent, or neighbor — we reveal the God who sees. That’s the stable foundation of our worth: not impressing people, but bearing His image.

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3. The Gospel According to You

Rainey’s second major idea was that God isn’t wishing you were more like anyone else — because He designed you to tell the story of His goodness in a unique way.

She illustrated this through the four Gospels:
    •    Matthew, the tax collector, wrote to show that Jesus fulfilled every prophecy — the precise, orderly Gospel for those who care about facts and fulfillment.
    •    Mark, reflecting Peter’s voice, wrote fast and action-packed — the soldier’s Gospel for people who value power and results.
    •    Luke, the doctor, wrote a polished, reasoned account — the intellectual’s Gospel, highlighting compassion, reason, and human dignity.
    •    John, the emotional “son of thunder,” wrote the love letter Gospel — passionate, personal, and poetic.

Each one tells the same story of Jesus, but from a different angle. None could replace the others. Together, they give us a fuller picture of who Jesus is.

Then Rainey made her point: “To celebrate Him fully, we need all four voices. And to celebrate Him even more fully, we need yours too.”

She said, “The Gospel according to Coleton is that God can save anyone, even the people no one expects. The Gospel according to Rainey is that He’s the reason nature is beautiful and ethics matter. And yours will sound different still — and that’s exactly the point.”

Each of us is meant to tell the world how Jesus has been good news to us.

“Let the redeemed of the Lord say so.” – Psalm 107:2

God doesn’t need more copies of the same person. He needs each of us to reveal a facet of His beauty that no one else can.

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4. Loaves and Fishes – You Are Enough for God to Use

Finally, Rainey turned to her last idea: You are not enough — but you are enough when given to Jesus.

She said, “Please don’t hear me saying, ‘Believe in yourself because you are enough.’ You aren’t. I’m not either.”

We cannot heal trauma, fix the world, or even make our loved ones wise or successful. We feel inadequate because we are inadequate.

But, she said, “You are enough the way loaves and fishes were enough.”

When a boy handed Jesus his meager lunch, Jesus made it feed thousands. The bread and fish weren’t enough — until they were surrendered.

In the same way, when we offer our homes, our talents, our dinners, our time — however small — Jesus multiplies it into something eternal.

Rainey shared that she often prays before people come to her home for dinner: “Lord, take this lasagna and somehow receive glory from it.”

That’s how our lives work. Not because we’re impressive, but because when we hand what we have to Him, He uses it to show His goodness.

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5. Closing Blessing and Prayer

Rainey ended with this charge and blessing:

“In an ocean of opinions, you do not have to audition for your worth. And don’t make anyone else audition for theirs.”

Walk in the dignity of an image bearer. Tell the Gospel according to you. And when you feel your not-enoughness, hand it to Jesus like loaves and fish — He will make it enough.

She closed by praying that the Spirit would free us from comparison and insecurity, and send us out to be people who see others as God sees them.

“Lord Jesus, thank You that You were unmoved by the crowd’s opinion. Set our faces toward You. Free us from the tyranny of competition, and send us to the lonely, the overlooked, and the left-out — not to compete but to bless.”

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Discussion Questions
    1.    Where are you most tempted to “audition” for approval? What does it look like to find your worth in how others see you?
    2.    How does the truth of being made in the Imago Dei change how you see yourself — and how you treat others?
    3.    Which “Gospel voice” do you most relate to — Matthew’s precision, Mark’s action, Luke’s compassion, or John’s love? What might “the gospel according to you” sound like?
    4.    What “loaves and fishes” could you offer to Jesus this week? (Something small you can surrender for His glory.)
    5.    Who around you might need to be “seen”? How could you bear God’s image to them by communicating, “God sees you”?

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.

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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

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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.

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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

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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.

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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.”

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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…”

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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.”

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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).

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5. Application for Us Today

Coleton 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.”

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Discussion Questions
    1.    What does the story of the fig tree teach us about the difference between appearance and reality in our spiritual lives?
    2.    How can we tell if we are producing real spiritual fruit and not just leaves?
    3.    In what ways might the modern church (or our personal lives) look like the temple—busy, impressive, but lacking true worship?
    4.    Why is it easy to rationalize sin with “I know God says, but…”? How do we guard against that?
    5.    What are the “hidden markets” in your life—areas you’ve not surrendered to Jesus’ authority?
    6.    How does Jesus’ role as the new temple encourage you in your relationship with God today?
    7.    In what area of your life do you need to ask Jesus to replace emptiness with life and fruitfulness?

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.
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Practical takeaways
    •    The triumphal entry publicly declares Jesus’ kingship — it’s not optional or merely symbolic.
    •    Jesus’ kingship is servant and liberating, not coercive or violent.
    •    To truly follow him means handing over areas of life where you still rule, and allowing his kingdom fruit (love, peace, patience, generosity, freedom, reconciliation) to grow.
    •    Evaluate life by asking: “Whose kingdom am I experiencing here?” If it’s not Jesus’, return and make Him King.
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Discussion & Small-group / Personal practice questions
Use these to help people put the sermon into practice — mix of reflection, confession, and action.
1- Read Mark 11:1–11. What detail(s) jump out at you this time that you hadn’t noticed before? Why might those details matter?
2. Coleton says Jesus forces a choice: King or not. What makes accepting Jesus’ kingship hard for you personally? 
3. Take one area of your life (money, marriage, parenting, social media, anger). Describe which kingdom (Jesus’ kingdom or the world’s) best describes how you act there. What would one concrete step toward Jesus’ rule in that area look like this week? (Give a measurable, time-bound step.)
4. Jesus’ kingship carries moral demands (forgiveness, loving enemies, turning the other cheek). Pick one relationship where forgiveness or reconciliation is needed. What is one small, courageous next step you can take to reflect Jesus’ reign there?
5. Reflect on the two portraits of kingship (Roman/violent vs. Jesus/humble). Where in your life are you tempted to imitate a worldly kingdom (control, domination, proving self)? How can you choose the way of Christ instead?
6. The sermon notes the kingdom’s fruit (love, joy, peace, patience…). Which of those fruits are present in your life now? Which are absent? 
7. Coleton said there are places where Jesus is king and places where you still rule. Name one “pocket” of your life where you still want to be sovereign. What would it look like to hand that pocket over to Jesus today?
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Scripture quoted in the sermon
Zechariah 9:9–10 (NKJV excerpt used):
“Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, Lowly and riding on a donkey, A colt, the foal of a donkey.”
Psalm 118:25–26 (referred to as source of “Hosanna” / welcoming the Deliverer).
Luke 19:38–40 (quoted in part):
“Blessed is the king who comes in the name of the Lord!” “Peace in heaven and glory in the highest!” … Some of the Pharisees in the crowd said to Jesus, “Teacher, rebuke your disciples!” … “I tell you,” he replied, “if they keep quiet, the stones will cry out.”
Philippians 2:6–8 (paraphrase/quote of Paul):
“Who, being in very nature God, did not consider His equality with God as something to be used to his own advantage; rather, He made himself nothing… He humbled himself by becoming obedient to death—even death on a cross!”

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.

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## **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?

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## **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 other a friend, and more than 200 hours to become ‘close’ friends.”

* **Brennan Manning** (Story of Larry Mulaney)

> “It would be hard to describe in words the transformation that took place in Larry Malaney after that interaction… In the face of cursing and taunts his father affirmed him with a furious love, and changed the whole direction of his son’s life.”

* **Peter Scazzero**

> “When we look for goodness and beauty in one another and speak honest words of life over one another, we become God with skin on for the other. Affirmations heal wounds, cover shame, and communicate how God sees us — as infinitely valuable and lovable.”

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 Blessing

A 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.

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Discipleship Discussion Questions

Understanding 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?

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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, caring for orphans who lacked property and parents, and being attentive to aged slaves and prisoners. They interpreted these actions as works of love. And they said, Vide, (look!) Look how they love. They did not say, ‘Aude, listen to the Christian’s message’; they did not say, ‘Lege, read what they write.’ Hearing and reading were important too. But we must not miss the reality: the pagans said look! Christianity’s truth was visible because it was embodied and enacted by its members.”