Word of Grace Studies Podcast

Word of Grace Studies
Word of Grace Studies
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Word of Grace Studies is a church in Monroe, WA, dedicated to changing the lives of believers through equipping them to live out who they are in Christ by edifying the body of the Christ (the Church). sermons.wordofgracestudies.org

  1. 20h ago

    Matthew 5:3 Poor in Spirit | The Sermon on the Mount

    The teaching returns to the Gospel of Matthew and stresses the necessity of understanding the word “poor” in its proper context. A foundational distinction is drawn between the Kingdom of the Heavens and the Kingdom of God. The Kingdom of the Heavens is the royal reign from the heavens over the kingdoms of men, exercised through watchers, and was offered specifically to Israel. The Kingdom of God is the sphere of authority God personally wields in relation to the saved across dispensations. Jesus taught both because He addressed salvation and the promise of the kingdom to Israel. Failure to maintain this distinction leads to confusion when reading Matthew. The purposes of Christ’s ministry further display the difference. He came to reveal God to man, to display His love for the Father (the Father sent the Son), to bring the Mosaic Law to completion by nailing it to the cross, to judge meaningless religious traditions, to require Jewish disciples to pick up their cross and potentially lose family and synagogue standing, to learn obedience as a worthy high priest and Savior, to witness the truth that includes victory over the sin nature, to offer the Kingdom of the Heavens to Israel, to perform signs and miracles confirming His deity and the nearness of the kingdom, to seek the lost of Israel and bring eternal life, and to destroy the works of the devil. Jesus begins proclaiming “Change your mind, for the kingdom of the heavens is at hand.” Walking by the Sea of Galilee, He calls Simon Peter and Andrew, then James and John. These four men were not poor, ignorant, or low-quality fishermen; they operated a fishing business with partners and multiple boats, were devout and law-observant Jews, and already knew Jesus was the Messiah. John and Andrew had previously been disciples of John the Baptist and had spent time with Jesus (John 1:35–42). When called, they immediately left their nets, boats, and father because they recognized the Messiah. The phrase “fishers of men” is noted in connection with the Christian fish symbol. After the resurrection, the Jerusalem leaders marveled that Peter and John were uneducated in the elite Jerusalem schools yet bold; this did not mean they lacked intelligence or training. Peter’s refusal in Acts 10 to eat unclean animals further demonstrates strict law observance. Jesus then travels throughout Galilee teaching in synagogues, preaching the gospel of the kingdom, and healing every sickness and disease. This healing fulfills the promised sign that the Messiah had arrived. Fame spreads through Syria; multitudes from Galilee, Jerusalem, Judea, and beyond the Jordan—regions inhabited by Jews—follow Him. No Church exists at this point in Scripture. Seeing the multitudes, Jesus ascends a mountain, sits, and teaches. At this stage He has only the four disciples with Him, though the entire crowd hears. The Sermon on the Mount cannot be applied directly to the Church. The Church is a mystery hidden until after the crucifixion and resurrection (1 Corinthians 2); had the rulers of that age known, they would not have crucified the Lord of glory. Inserting the Church into Matthew 5 produces contradictions with Christian instruction because Jesus is speaking to Jews under the offer of the Kingdom of the Heavens. The Beatitudes must be read against prior revelation concerning the coming tribulation. Daniel 9:26–27 states that after sixty-two weeks the Messiah is cut off, not for Himself, and the people of the prince who is to come destroy the city and sanctuary. That prince (the man of lawlessness, the beast of Revelation, the fourth beast of Daniel—not “the Antichrist”) confirms a covenant with the many for one week, then in the middle of the week ends sacrifice and offering and brings desolation. Israel remains under the Mosaic Law during this period (Matthew 24:20). When the abomination of desolation appears, Israel flees into the wilderness (Matthew 24:15–18; Revelation 12:6). God brings them into the wilderness of the people to plead face to face and pass them under the rod, separating those who belong to Him (Ezekiel 20:35–37). The second half of the tribulation is the purging of unbelievers from Israel so that only believers enter the Millennial Kingdom. Christians are not appointed to this period; the standing away (rapture) occurs first, and the man of lawlessness is revealed afterward (2 Thessalonians 2). Matthew 5:3 therefore reads, in this setting, “Happy are the poor in spirit, for the kingdom of the heavens is pertaining to them.” The Greek term commonly rendered “blessed” means “happy.” “Poor” is not limited to financial lack; its root sense is to lack something. The phrase specifies “in spirit.” The human being consists of spirit, soul, and body (1 Thessalonians 5:23). The spirit is the rational center (1 Corinthians 2:11); the soul is the emotional center that animates the body and interprets the senses. “Poor in spirit” denotes one who is lacking in rational perception or understanding of what is occurring—not mental impairment. In the tribulation context, after the man of lawlessness breaks the covenant and sets himself up as god in the temple (2 Thessalonians 2:4), those who are unaware of the desecration are happy. Ignorance of that particular reality is bliss in the moment. This stands in contrast to Christian instruction: believers are to possess spiritual understanding and are not present during the tribulation. Scripture must be interpreted by asking what the passage says and then determining how, if at all, it applies, rather than asking “What does this mean to me?” Allegorizing produces personal interpretation. The Mosaic Law is not for the Christian; grace is a license to act righteously and frees from the bonds of sin, whereas the Law demonstrated that no one can be righteous by works. Thanks for reading Word of Grace Studies! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit sermons.wordofgracestudies.org

    Matthew 5:3 Poor in Spirit | The Sermon on the Mount

  2. 21h ago

    1 John 3: How Loving Brethren Proves Eternal Life

    Continuing in 1 John chapter 3, the teaching reviews the distinctions between a Christian who is loving and one who is not, then reads the passage from 3:7 through the end of the chapter. Little children, let no man deceive you. The one doing righteousness is righteous, even as He is righteous. The one doing sin is of the devil, for the devil sins from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever is born of God does not do sin, for His seed is abiding in him and he is not able to sin because he is born of God. In this the children of God are manifest, and the children of the devil. Whoever is not doing righteousness is not of God, neither he who is not loving his brother. For this is the message that you heard from the beginning, that we should love one another, not as Cain, who was of that wicked one and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous. Marvel not, my brethren, if the world hates you. We know that we have passed from death to life because we love the brethren. He who is not loving his brother is abiding in death. Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. Hereby we perceive the love of God, because He laid down His life for us, and we ought to lay down our lives for the brethren. But whoever has this world’s goods and sees his brother have need and shuts up his bowels of compassion from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth. And by this we know that we are of the truth and shall assure our hearts before Him. For if our heart condemns us, God is greater than our heart and knows all things. Beloved, if our heart condemns us not, then we have confidence toward God. And whatsoever we ask, we receive of Him, because we keep His commandments and do those things that are pleasing in His sight. And this is His commandment, that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment. And he that keeps His commandments abides in Him, and He in him. And hereby we know that He abides in us, by the Spirit which He has given us. John is dealing with what a person is currently doing, not whether the person is saved; chapter 1 already clarifies the distinction between past and present tense. Abiding means being at ease in something, related to present-tense salvation. The focus is on what we know and how we know it, and on the effect this knowing has on asking. Two Greek words for knowing appear. Oida is intellectual knowledge gained by perceiving and putting things together. Gnosko is knowledge gained by experience, from memory of what has already been understood. In 3:14 oida is used: we intellectually know that we have passed from death to life because we love the brethren. This love is the new commandment of John 13:34—love one another as I have loved you—a higher standard than human love is capable of on its own, a self-sacrificial love that puts another’s needs first rather than mere fondness or occasional help. Romans 6:3–7 shows the reality that enables this: as many as were immersed into Christ were immersed into His death, co-buried with Him through the immersion into death so that just as Christ was raised we also should walk in newness of life. The old man was co-crucified so the body of sin might be destroyed and we should no longer serve sin. We have eternal life and can manifest resurrection life because the Father has imputed it; therefore we can live differently. In 3:15 oida appears again: you intellectually know that no murderer has eternal life abiding in him. John reminds readers of the kind of love in view (3:16–18): Christ laid down His life; whoever has the goods of physical life (food, shelter, means of living) and sees a brother in need yet shuts up his bowels of compassion—how does the love of God abide in him? Love is not in word or tongue but in deed and truth (illustrated by James’s warning against saying “be warm and filled” while doing nothing). By this we gnosko—know by experience—that we are of the truth and will persuade/assure our hearts before Him. If the heart condemns, God is greater and knows all things. Galatians 5:1–13 shows the connection: stand fast in the liberty with which Christ has made us free; do not be entangled again with the yoke of bondage. If you seek to be justified by law you are fallen from grace. Through the Spirit we wait for the hope of righteousness by faith. In Christ neither circumcision nor uncircumcision avails anything, but faith which works through love. The Galatians were hindered from being persuaded by the truth. Called to liberty, do not use it as an occasion to the flesh, but through love serve one another. Christians can live reflecting newness of life by manifesting the fruit of the Spirit, not by law. Love is part of that fruit; the proof is in the pudding—this quality of love cannot be shown unless one is saved and using present-tense salvation by being filled with the Spirit. Even if not done today, the memory of having done it last week (something impossible without the Holy Spirit) gives experiential knowledge that we are of the truth. 1 Peter 1:22–23 adds: having purified your souls by obeying the truth through the Spirit unto unfeigned brotherly love (philadelphia), see that you agape one another with a pure heart fervently, being born again not of corruptible seed but of incorruptible, by the word of God which lives and abides forever. The soul is not the enemy—the flesh is—and the unsaved soul can still be positively affected through the Christian life when the spirit is the ringmaster. Earlier, 1 John 2:4–5 already taught that the one who says “I have known Him” and does not keep His commandments is a liar and the truth is not in him; but whoever keeps His word, in him truly is the love of God perfected, and by this we experientially know that we are in Him. Knowing affects asking. If the heart does not condemn, we have confidence (parrhesia) toward God, and whatever we ask we receive because we keep His commandments and do what is pleasing. The commandment is to believe on the name of His Son Jesus Christ and love one another. He who keeps His commandments abides in Him and He in him; by this we experientially know that He abides in us by the Spirit given. Ephesians 3:11–12 speaks of boldness and access with confidence through the faith of Him; we are not out of place in communicating with God. Hebrews 4:15–16: we have a high priest who was tempted in all points yet without sin, so let us come boldly to the throne of grace to obtain mercy and find grace to help in time of need. Hebrews 10:18–24: where there is forgiveness there is no more offering for sin; having boldness to enter the holiest by the blood of Jesus, by a new and living way through the veil (His flesh), and having a high priest, let us draw near with a true heart in full assurance of faith, hearts sprinkled from an evil conscience, and hold fast the confession without wavering. John 14:12–15 places asking between the works believers will do and the command to love and keep commandments: whatever you ask in My name (in His character, not a formula) I will do, that the Father may be glorified. James 1:5–7: if any lack wisdom, let him ask of God who gives liberally; but ask in faith, nothing doubting, for the one who doubts is like a wave and will receive nothing. Even something clearly in God’s will must be asked in faith. James 4:1–3 shows the opposite: wars come from lusts; you have not because you ask not, or you ask and receive not because you ask amiss to consume it on your lusts. 1 John 5:14–15 sums it up: this is the confidence we have in Him, that if we ask anything according to His will He hears us; and if we know He hears us, we know we have the petitions. The Christian life … This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit sermons.wordofgracestudies.org

    1 John 3: How Loving Brethren Proves Eternal Life

  3. 3d ago

    Sword of the Spirit & Unceasing Prayer Against Satan

    Pastor Billy Myron concludes the Christian Life series section on Satan and demons by completing the armor of God in Ephesians 6. The final piece is the sword of the Spirit, which is the Word of God. This is not the usual term logos but rhema, referring to a saying or utterance of God. The sword reminds the believer of the appropriate sayings of God for the specific attack being faced. Jesus’ temptation in Luke 4:1–13 shows how He responded to each approach of the devil with the fitting statement from Scripture: man shall not live by bread alone but by every saying that proceeds from the mouth of God; worship the Lord your God and serve Him only; and do not tempt the Lord your God. Satan himself quoted Scripture, so the effective counter is the proper application of what God has said rather than mere quotation. The Holy Spirit brings relevant things to remembrance. When facing spiritual cowardice, for example, one may be reminded that God has not given a spirit of fear. The six pieces of armor must be put on as a complete unit. Satan is capable of multi-pronged attacks and will not be deceived by partial armor; a gap left open can be exploited. After describing the armor, the passage calls for praying always with all prayer and supplication in the Spirit, watching with all perseverance and supplication for all saints. The term for prayer here is specifically worship, repeating back to God who He is and what He says about Himself. First Thessalonians 5:17, “pray without ceasing,” does not mean occupying every second of every day with worship; it means not dropping logical opportunities to do so, comparable to remaining on a diet between meals. Worship continues even in affliction. Supplication is a cry for help, often involving unknown factors, and may be offered for others as well as oneself. The Corinthians co-helped Paul through supplication during his extreme trouble in Asia. After briefly assembling the armor, communication with God resumes as part of standing and resisting. The review recalls the complementary commands to resist in 1 Peter 5:6–9 (humble oneself, cast all care upon Him, be sober and vigilant, resist steadfast in the faith) and James 4:7 (submit to God, resist the devil and he will flee). The armor supplies the concrete details for how resistance is carried out. Vigilance is required so that the armor is actually put on; it is not merely a mental reminder but something to use in standing against the attack. The same kinds of afflictions are experienced by others, so one can always find grounds for supplication on their behalf. Distinctions between the sin nature and Satan are necessary because the two enemies are defeated differently. The sin nature is an indwelling principle in the members that remains present as long as one is in the body; it campaigns against the soul through emotions and appetites. Satan is an individual cherub, a person with an agenda, who attacks thoughts and lines of reasoning. The sin nature is defeated by reckoning oneself dead to it and alive to God and by yielding members as instruments of righteousness. Satan is resisted by putting on the whole armor of God and standing. Identifying the source of the attack determines which defense is applied. The next study will address the world system. Thanks for reading Word of Grace Studies! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit sermons.wordofgracestudies.org

    Sword of the Spirit & Unceasing Prayer Against Satan

  4. 3d ago

    Revelation 12 Explained: The Woman, the Dragon & the Child

    The teaching returns to the sounding of the seventh trumpet in Revelation 11:15–19. The kingdoms of the world become the kingdom of the Lord and of His Christ, and He shall reign into the ages of the ages. This places the scene at the close of the Millennial Kingdom, immediately before the Great White Throne judgment, rather than at the beginning of the Tribulation. The twenty-four elders worship, declaring that the nations were angry and the wrath has come (both past tense). The dead (spiritually dead unbelievers) will be judged according to their works. Prophets and saints of the Millennial Kingdom are rewarded, and those who destroy the earth are destroyed. During the Millennium itself, judgment is immediate: the sheep-and-goat separation occurs at its start (Matthew 25:32), and those judged in the Kingdom are cast at once into Gehenna (the lake of fire). Unbelievers from before the Millennium appear at the Great White Throne. Christians are judged at the Bema Seat when the Church is caught up, prior to the Tribulation; their works are tested by fire, not judged for condemnation. The outpouring described in Joel 2 is not fulfilled at Pentecost; the signs in the heavens and the pouring out of the Spirit belong to the Millennial Kingdom after Israel is at rest. Revelation 11:19 (the temple of God opened in heaven and the Ark of the Covenant seen, accompanied by lightnings, voices, thunders, earthquake, and great hail) belongs with the opening of chapter 12. Chapters and verses are not inspired; the break is artificial. The opened temple and Ark signal that God again begins to deal directly with Israel at the start of the Tribulation under the judgment portion of the Mosaic Law. No sacrifices are accepted; violation brings death. The first half of the Tribulation focuses predominantly on Israel (Jacob’s trouble); the second half focuses on the Gentiles while Israel is protected and purged in the wilderness. Revelation 12 opens with a great sign in the heavens: a woman clothed with the sun, the moon under her feet, and a garland of twelve stars on her head. She is in labor, crying out to give birth. The woman represents Israel (the twelve tribes), consistent with Joseph’s dream. A second sign of the same kind appears: a great fiery red dragon with seven heads, ten horns, and seven diadems. The dragon is Satan. The seven heads and ten horns picture the progression of Gentile world powers, culminating in the resuscitated man of lawlessness (the eighth), who begins with ten kings and uproots three. The dragon’s tail draws a third of the stars of heaven and throws them to the earth. These stars are spirit beings (angels); a third of them followed Lucifer and became demons. Lucifer, a created cherub (higher rank than angels), was perfect in beauty and wisdom, the anointed covering cherub in Eden (a precious-stone garden), and in the holy mountain of God’s government. Perversity was found in him; by opportunistic violence and merchandising he filled himself with violence and was cast out of the government. He has not yet been cast to the ground; that occurs at mid-Tribulation. The dragon stands before the woman ready to give birth in order to devour her child as soon as it is born. Israel gives birth to a male Child who is to rule all the nations with a rod of iron (Psalm 2:7–9). This Child is the Messiah, Jesus, a Jew—the Son of Man who came according to the flesh from Israel (Romans 9:4–5; John 4:9). He is God in the flesh. Satan first attempted to destroy Him through Herod’s slaughter of the male children two years old and under in Bethlehem (Matthew 2:16), and later entered Judas to deliver Him to Gentile authority for crucifixion. The Child is caught up to God and to His throne. This is the resurrection and exaltation of Christ to the right hand of the Father (Matthew 22:44; Acts 2:33; 5:31). He is the first human to enter the third heaven. Between verse 5 (the Child caught up) and verse 6 (the woman flees into the wilderness) lies more than two thousand years. The flight of the woman (Israel) into the wilderness occurs at mid-Tribulation, where she is nourished for 1,260 days. Christ’s death is a sacrifice that sends sins away (forgiveness) and pays the ransom, releasing from the sin nature; it is not an atonement (covering) such as the blood of animals provided under the Law. He is now seated at the right hand, having received the promise of the Holy Spirit. The signs point to Israel bringing forth the Messiah and to Satan’s failed attempts to destroy Him through Gentile powers over which he currently rules. The narrative returns the reader to the beginning of the Tribulation while filling in the larger picture of Satan’s opposition to the promised Child. Thanks for reading Word of Grace Studies! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit sermons.wordofgracestudies.org

    Revelation 12 Explained: The Woman, the Dragon & the Child

  5. Nov 1

    Why Jesus Came | Kingdom of the Heavens vs Kingdom of God

    Continuing in the book of Matthew, the distinctions between the Kingdom of the Heavens and the Kingdom of God are essential to avoid confusion. The book of John focuses predominantly on the Kingdom of God and contains seven signs that point to aspects of salvation, beginning with turning water to wine by His word alone, illustrating that salvation comes by His word. The Kingdom of the Heavens is the realm where Israel is in the land and Christ is visibly ruling over the earth—the kingdom promised specifically to them. After John the Baptist was put into prison, Jesus began to proclaim the Kingdom of the Heavens, as recorded in Matthew 4:17. Prior to this He was already preaching the Kingdom of God. The Kingdom of God focuses on all saved people, while the Kingdom of the Heavens is specifically for Israel as the nation that is blessed through it. Jesus’ proclamation of the Kingdom of the Heavens was restricted to the Jews. He stated that He was not sent except to the lost sheep of the house of Israel (Matthew 15:24). His ministry relating to the Kingdom of God was not restricted and involved Gentiles at times. When He sent the disciples, He restricted them to Israel when the message was the Kingdom of the Heavens, but He did not restrict them when the message was the Kingdom of God (Mark 6:6–11; Luke 9:1–6). During His earthly ministry He proclaimed two distinct messages, seen in signs, wonders, and miracles. Acts 2:22 records that Jesus of Nazareth was attested by God to Israel by miracles (inherent abilities), wonders, and signs. His miracles and wonders manifested His right to be king and focused on Israel. The signs showed His deity, often through healing, and were also directed to Israel. The purposes of Christ’s ministry include revealing God to man. No one has ever discerned God at any time; the only begotten (one-of-a-kind) Son who is in the bosom of the Father declares Him (John 1:18). God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by a Son, the brightness of His glory and the express image (character) of His person (Hebrews 1:1–3). He came to display His love for the Father. The Father loves Him because He lays down His life that He may take it up again; no one takes it from Him, but He lays it down of Himself, having received this commandment from the Father (John 10:17–18). He came to bring an end to the Mosaic Law by nailing it to His cross. A covenant cannot be broken unless the one who made it dies; God the Son made the covenant of Law with Israel and therefore had to die to end it. He did not come to destroy (loose or release) the Law or the Prophets but to fulfill (fill up where something is lacking) them. Until heaven and earth pass away, not one jot or tittle will pass from the Law until all is fulfilled (Matthew 5:17–18). In His flesh He abolished the enmity that is the law of commandments contained in ordinances, so as to create in Himself one new man from Jew and Gentile, thus making peace (Ephesians 2:14–15). He came to judge the meaningless traditions of religious practices, especially those of the Pharisees who manipulated the Law according to the traditions of the fathers. For judgment He came into the world that those who do not see may see and that those who see may become blind; those who claim to see remain in their sin (John 9:39–41). He came to divide disciples from their families. He did not come to bring peace on earth but a sword, setting a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law, so that a man’s enemies are those of his own household. He who loves father or mother more than Him is not worthy of Him, and he who does not take up his cross and follow after Him is not worthy of Him (Matthew 10:34–37). Taking up the cross related to Jews who believed He was the Messiah and therefore had to follow Him, potentially losing family relationships; it does not apply to the Church, for Christ bore the cross and the Church cannot literally follow Him in the same manner. He came to learn obedience through the things He suffered in His human nature so that He could serve as a faithful high priest (Hebrews 5:8). Being in the form of God, He did not consider it robbery to be equal with the Father but emptied Himself, taking the form of a bondservant and coming in the likeness of men; being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross (Philippians 2:5–8). Having suffered being tempted, He is able to aid those who are tempted (Hebrews 2:18). He was tempted in all points as we are, yet without sin (Hebrews 4:15). He came to witness the truth, specifically the freedom from the sin nature (John 18:37). You shall know the truth, and the truth shall make you free. The one who characterizes committing sin is a slave to the sin (the sin nature). A slave does not abide in the house forever, but a son abides into the age. Therefore if the Son makes you free, you shall be free indeed (John 8:32–36). He is the way, the truth, and the life; no one comes to the Father except through Him (John 14:6). He came to offer the Kingdom to Israel, beginning to herald with authority, “Change your mind, for the Kingdom of the Heavens is at hand” (Matthew 4:17). He came to speak the words of the Father. If anyone hears His words and does not believe, He does not judge him, for He did not come to judge the world but to save the world. The one who rejects Him and does not receive His words has that which judges him—the word which He has spoken will judge him in the last days—because He has not spoken of His own but the Father who sent Him gave Him the command what He should say and what He should speak (John 12:47–49). He came to prove that He is deity through His sign miracles. The beginning of signs He did in Cana of Galilee manifested His glory (John 2:11). These signs are written that one may believe that Jesus is the Christ, the Son of God, and that believing one may have life in His name (John 20:30–31). He came to give His life a ransom for the many; the Son of Man did not come to be served but to serve and to give His life a ransom for the many (Matthew 20:28; Mark 10:45). He came to fulfill the commandments of the Father by laying down His life and taking it up again (John 10:17–18). He came to seek and to save that which was lost (Luke 19:10). He came to bring eternal life, which is God’s quality of life, not everlasting existence (all humans possess everlasting life; the question is whether one lives eternity with God or separated from God). God loved the world in this way, that He gave His one-of-a-kind unique Son, that all the ones believing in Him should not perish but have eternal life (John 3:16). He came to destroy (loose or release) the works of the devil; the Son of God was manifested for this purpose (1 John 3:8). These distinctions clarify why Christ came. Some purposes relate to the Kingdom of God and salvation for all; others relate to the Kingdom of the Heavens and Israel. As the teaching moves into the Sermon on the Mount, Jesus is proclaiming the Kingdom of the Heavens, so the information given relates directly to Israel and is not to be misapplied to the Church. After Israel’s rejection of the Messiah the focus shifts. The Millennial Kingdom could have begun if Israel had accepted their Messiah (the Tribulation period, already prophesied, would still have occurred and Christ would have returned seven years later to set up the Kingdom), but He is now performing the work of grace until that work is complete; then He will return and fulfill the promise. Thanks for reading Word of Grace Studies! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit sermons.wordofgracestudies.org

    Why Jesus Came | Kingdom of the Heavens vs Kingdom of God

  6. Nov 1

    Love One Another: 1 John 3:11-18 Not as Cain

    Pastor Billy Myron continues in 1 John chapter 3, focusing on love. He reads 1 John 3:4–18: whoever commits sin also does lawlessness, for sin is lawlessness. Christ was manifested to take away sins and in Him is no sin. Whoever abides in Him does not sin; whoever sins has not seen or known Him. Do not be deceived: he who does righteousness is righteous, even as He is righteous. The one doing sin is of the devil, for the devil sins from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever is born of God does not do sin because His seed abides in him and he is not able to sin because he is born of God. In this the children of God and the children of the devil are manifest: whoever does not do righteousness is not of God, nor he who does not love his brother. This is the message heard from the beginning that we should love one another, not as Cain who was of the wicked one and slew his brother because his own works were evil and his brother’s righteous. Do not marvel if the world hates you. We know we have passed from death to life because we love the brethren; he who does not love his brother abides in death. Whoever hates his brother is a murderer, and no murderer has eternal life abiding in him. We perceive the love of God because He laid down His life for us, and we ought to lay down our lives for the brethren. Whoever has this world’s goods and sees his brother in need and shuts up his compassion from him, how does the love of God dwell in him? Little children, let us not love in word or in tongue, but in deed and in truth. Love is part of the fruit of the Spirit and is not something human beings generate on their own or manifest while carnal. In Galatians 5, believers are called to liberty; do not use liberty for an occasion to the flesh, but through love serve one another. All the law is fulfilled in loving your neighbor as yourself. Walk by the Spirit and you will not fulfill the desire of the flesh. Being filled by the Spirit enables the fruit of the Spirit, including love. Hating a brother means not caring what happens to that person. In 1 John 2:9–11, he who says he is in the light and hates his brother is in darkness; he who loves his brother abides in the light. In 1 John 4:20, if a man says I love God and hates his brother, he is a liar, for he who does not love his brother whom he has seen, how can he love God whom he has not seen? Warnings against not loving indicate it is possible for Christians; the new commandment does not happen automatically and requires being spiritual and taking it seriously. Examples of not walking according to love include Romans 14, where differences over eating all things or herbs and esteeming days must not lead to despising or judging one another, for God has received him. If a brother is grieved with your food, you do not walk in love. Eating must be from faith; whatever is not from faith is sin. In James 2, partiality favoring the rich over the poor is sin. If a brother or sister is naked and destitute of daily food and one says depart in peace, be warmed and filled, but does not give the necessary things, what does it profit? Faith produces works and is not dead being alone. In Ephesians 4:14–16, speaking the truth in love, the body is fitly joined together and builds itself up in love. Loving one another relates to knowing we have passed from death to life, perceiving the love of God, knowing we are of the truth and assuring our hearts, and having confidence toward God while keeping His commandments to believe on the name of His Son and love one another. Thanks for reading Word of Grace Studies! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit sermons.wordofgracestudies.org

    Love One Another: 1 John 3:11-18 Not as Cain

  7. Oct 30

    Armor of God: Feet Shod with the Gospel, Shield of Faith, Helmet of Salvation

    Pastor Billy Myron continues the Christian Life series addressing Satan’s attacks, focusing on the armor of God in Ephesians 6. The passage is reviewed: be strong in the Lord and in the power of His might; put on the whole armor of God to stand against the wiles of the devil; wrestle not against flesh and blood but against principalities, powers, rulers of the darkness of this world, and spiritual wickedness in the heavenlies; take the whole armor to withstand in the evil day and, having done all, to stand. Stand therefore having loins girt with truth, the breastplate of righteousness, feet shod with the preparation of the gospel of peace, the shield of faith to quench the fiery darts of the wicked one, the helmet of salvation, and the sword of the Spirit which is the Word of God, praying always with all prayer and supplication in the Spirit and watching with perseverance for all saints. Previous teaching covered the belt of truth (seeing things as they really are, not being deceived) and the breastplate of righteousness (righteousness in Christ, not self-generated). Tonight covers the next three pieces: shoes, shield, and helmet. Feet are shod with the preparation or readiness of the gospel of peace. This is not merely the shoes of the gospel of peace but of its preparation. The gospel is declared in 1 Corinthians 15: Christ died for our sins according to the Scriptures, was buried, rose again the third day according to the Scriptures, and was seen by witnesses including Cephas and the Twelve. This is the gospel through which believers are saved if they keep in mind what was preached. Dangers exist of another Jesus, a different spirit, or a different gospel (2 Corinthians 11:4). In Galatians 1:6–9, some are removed from the grace of Christ unto a different gospel, which is not another of the same kind; if any preach any other gospel, let him be accursed. The Galatians struggled with law and failed to understand what Christ accomplished and their changed relationship to law. Accuracy matters: Christ died for our sins, was buried, and rose the third day. The gospel involves peace. In Ephesians 2:11–18, Gentiles in the flesh were once without Christ, aliens from the commonwealth of Israel, strangers from the covenants of promise, having no hope and without God. Now in Christ Jesus those far off are made near by the blood of Christ. He is our peace, having made both one and broken down the middle wall of partition, abolishing in His flesh the enmity (the law of commandments and ordinances) to make in Himself of two one new man, so making peace. He reconciles both to God in one body, having killed the enmity, and gospelized peace to those far off and those near. Through Him both have access by one Spirit to the Father; believers are no longer strangers but fellow citizens with the saints and of the household of God. In Romans 10:11–15, whoever believes will not be ashamed; there is no difference between Jew and Gentile; the same Lord is rich to all who call upon Him; whoever calls on the name of the Lord will be saved. How shall they call without believing, believe without hearing, hear without a preacher, or preach unless sent? How beautiful are the feet of those who preach the gospel of peace and bring glad tidings. In Romans 5:1, being justified by faith, we have peace with God through our Lord Jesus Christ. This piece counters spiritual cowardice: situations may arise where one is led to give the gospel, yet fear of reception or others laughing leads to missing the opportunity and privilege of sharing. All should be ready. Put on the whole armor of God, including this piece, not only when a situation seems to require it. Walking is difficult without shoes; these are necessary for giving the gospel and dealing with attacks. Do not reserve preparation only after realizing a need; the whole armor works together. The shield of faith (Ephesians 6:16) enables quenching all the fiery darts of the wicked one. In 2 Corinthians 5:6–8, while at home in the body we are absent from the Lord; we walk by faith, not by sight, and are willing to be absent from the body and present with the Lord. In Romans 14:13–23, do not judge or put a stumbling block; nothing is unclean of itself, but to the one who reckons it unclean it is unclean. Do not destroy with food one for whom Christ died. Have faith to oneself before God; the one doubting is judged if he eats because he does not eat from faith, for whatever is not from faith is sin. Doubt (not being convinced something is right, yet doing it anyway) is sin. Satan attacks with doubt applied to many areas of mind and attitude. Christians act out of faith and do not do what they do not believe is right. Growth may be needed where prior teaching conflicts with Scripture (nothing unclean of itself; Christians not under Mosaic law), yet act from faith. Satan uses circumstances as fiery darts to induce doubt about what is proper. In 1 Thessalonians 3, Paul, having left Thessalonica amid beginning persecution and receiving no word, sent Timothy to establish and comfort concerning faith lest the tempter have tempted them and labor be in vain. He had foretold tribulation. Timothy brought a good report of their faith and love. Job illustrates extreme circumstances used by Satan. The shield counters doubt and fiery darts; faith is part of the fruit of the Spirit. James 1:2–3 says count it all joy when falling into various temptations (testing with intent to trip), knowing the testing (for approval) of faith works patience. Victory, not failure, produces endurance. The shield is large, providing coverage over other pieces. The armor works together as a whole; five of six leaves openings Satan will exploit. Put on the entire armor. The helmet of salvation (Ephesians 6:17) reminds of the security of salvation. Romans 4:23–25 addresses imputation of righteousness; Christ was raised because of our justification (same root as righteous; we are righteousified). Resurrection is essential to the gospel; if Christ is not raised, we are still dead in our sins (1 Corinthians 15). Romans 5:1–5 and 10 state that being justified by faith we have peace with God, access by faith into this grace in which we stand, and rejoice in hope of the glory of God; we glory in tribulations knowing tribulation works patience, experience, and hope, which does not make ashamed because the love of God is shed abroad by the Holy Spirit. If when enemies we were reconciled by the death of His Son, much more being reconciled we shall be saved by His life. In Revelation 12:7–10, war in heaven results in the dragon (old serpent, devil, Satan, deceiver of the whole world) and his angels being cast out; a voice declares salvation, strength, the kingdom of God, and the power of His Christ, for the accuser of the brethren is cast down who accused them day and night. This differs in dispensation yet illustrates accusation (as with Job, who was pointed out for righteousness yet undermined). Hebrews 7:24–28 shows Christ continues forever with an unchangeable priesthood, able to save to the uttermost those who come to God through Him, since He ever lives to make intercession. He is holy, harmless, undefiled, separate from sinners, higher than the heavens, and offered Himself once. Salvation is guaranteed; nothing anyone does can change it. It is past (we have been saved), present (ability for victory in the Christian life addressed in this series), and future (guaranteed). Satan would have believers doubt past salvation, present ability, or God’s provision and plan. Mentally putting on these truths counters his attacks. God plans believers to be with Him forever and continually provides means for present-tense salvation. First Thessalonians 5:8 presents a different breastplate of faith and love and helmet of the hope of salvation in the context of living soberly as children of the day, watching for the Lord’s return, not specifically the armor against Satanic attack. Believers are … This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit sermons.wordofgracestudies.org

    Armor of God: Feet Shod with the Gospel, Shield of Faith, Helmet of Salvation

  8. Oct 30

    Revelation 11: Two Witnesses & Great White Throne

    The teaching continues from the two witnesses in Revelation 11, identified as two olive trees and two lampstands in connection with Zechariah 4. They are two Jews: Elijah, as stated in Malachi, and a modern-day Jew. Claims that the apostle John is one of the witnesses, based on John 21:22, are rejected. Jesus did not say John would not die; the saying that circulated among the brethren was incorrect, and Scripture itself clarifies the point. There is no promise of living into the age without death. The witnesses possess authority. If anyone desirously wills to harm them, they can cause such people to be destroyed by fire coming from their mouths, which signifies authority. They can shut the heavens and strike the entire earth with plagues for as long and as many as they desire. When their ministry is finished, the beast that came out of the abyss—after his resuscitation—kills them. Their bodies lie in the street of the city spiritually called Sodom and Egypt for three and a half days. People from every tribe, tongue, and nation see the bodies, refuse burial, and rejoice. After three and a half days the Spirit of life, that is the Holy Spirit, enters them and they stand. A great earthquake destroys a tenth of the city and kills seven thousand people as the witnesses ascend. This occurs near the end of the Tribulation, just before Christ returns. The narrative then jumps forward. The seventh trumpet sounds at the end of the Millennial Kingdom. The kingdoms of the world have become the kingdom of our Lord and of His Christ, and He shall reign into the ages of the ages. The twenty-four elders, representing the Church, worship, giving thanks to the Lord God Almighty who has taken His great inherent ability and has reigned. The nations were angry (past tense) and the wrath has come. This places the scene between the end of the Millennial Kingdom, the destruction of the present universe, the Great White Throne, and the new heavens and new earth. Revelation 11:18 speaks of the time of the dead that they should be judged. The dead are the spiritually dead, the unpersuaded—those who were given opportunity or evidence yet did not believe. Creation itself reveals the Creator (Romans 1). They are judged according to their works, not their sins. Christ sent sins away; He did not merely cover them. The Great White Throne (Revelation 20:11–12) is therefore judgment, not a manifestation of wrath. The dead stand before God, indicating they possess some form of life; all humans are resurrected, some unto life and others unto destruction. This is the second resurrection. There is no place for the present earth and heavens. Hades functions as a temporary holding place (like a local jail); the lake of fire is the permanent destination. No believers remain in Hades. At the beginning of the Millennial Kingdom the sheep-and-goat judgment (Matthew 25:31–46) ensures that only those who belong to Christ enter the kingdom; unbelievers do not. During the Millennium, judgment for scandal or trespass is immediate and results in casting into Gehenna (the lake of fire). Those judged in the Millennium are not later resurrected for the Great White Throne. Christians are not appointed to wrath. Present judgment is child-training (1 Corinthians 11:32). Mature love casts out fear of judgment (1 John). The Church is already resurrected, presented pure and blameless, and seated with Christ, actively engaged in priestly service as seen in the twenty-four elders of Revelation 4–5. The Church will even judge angels. At the Bema seat (1 Corinthians 3:12–15) works are tested by fire for approval; enduring works receive reward, while those burned up result in loss of reward, yet the person is saved. Self-effort works have no value. The focus is on building according to God’s desirous will. The rewards mentioned in Revelation 11:18 for servants, prophets, and saints refer to Millennial Kingdom prophets and saints. The Church has already been judged and is reigning. Tribulation saints are resurrected and rewarded at the start of the Millennium (Revelation 20:4). Pre-Church saints are also resurrected at the beginning of the Millennium. Only Millennial Kingdom saints remain to be rewarded at this point. Joel 2:28–31 speaks of the Spirit poured out on all flesh after the people of Israel are no longer put to shame, which occurs once the saved of Israel are in the Millennium following the sheep-and-goat judgment. Sons and daughters prophesy, old men dream dreams, and young men see visions. This is not restricted to the Tribulation. The Church alone has the unique relationship of the Holy Spirit indwelling each member, teaching how to abide in Christ. Before the Dispensation of Grace and after it, saints do not have this indwelling; they require prophets. In the Millennium the Spirit is poured out (anointing), not indwelling. The word “saint” (hagios) means holy one, one set apart to God; it is not restricted to Christians. There have been and will be saints in other dispensations. Millennial saints fear the Lord and thereby obtain wisdom; the Church obtains wisdom by asking (James) and has no fear of judgment because of mature love. These rewards relate to eternity and the new earth. The promise that Abraham would be heir of the world (Romans 4:13) is through the righteousness of faith, not the law. Genesis 15 gave the specific land from the river of Egypt to the Euphrates; Genesis 17 establishes an everlasting (age-long) covenant to be God to Abraham and his descendants, relating to the new heavens and new earth—the land of the merchants, a description of the earth itself. Specific details of the rewards are not given. “Those who destroyed the earth” refers to the nations that rise against Jerusalem at the end of the Millennium (Revelation 20:7–10). Satan is released, deceives the nations (Gog and Magog), and surrounds the camp of the saints and the beloved city. Fire comes down from God out of heaven and devours them. Only their bodies are destroyed; they are judged at the Great White Throne. This differs from Millennial judgment, in which the unsaved are cast alive into the lake of fire (Gehenna). The beast and false prophet are also cast into the lake of fire alive. The seventh trumpet sounds at this final manifestation of wrath. Revelation 11:19 belongs with chapter 12. The teaching has moved to the edge of eternity; chapter 12 returns to supply further details. The Temple of God is opened in heaven and the ark of His covenant is seen, indicating that God is again dealing with the nation of Israel. Thanks for reading Word of Grace Studies! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit sermons.wordofgracestudies.org

    Revelation 11: Two Witnesses & Great White Throne
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Word of Grace Studies is a church in Monroe, WA, dedicated to changing the lives of believers through equipping them to live out who they are in Christ by edifying the body of the Christ (the Church). sermons.wordofgracestudies.org

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