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This sermon argues that trust and radical transparency are the essential foundations of a godly marriage, contrasting them with the modern tendency toward defensive isolation and legalistic prenuptial agreements. Drawing from Proverbs 31 and Micah 7, the speaker defines trust as confidence in another's character, belief in their word, and active commitment to their safety. The transcript highlights how concealment and hidden behaviors erode domestic peace, turning a home into a fortress of suspicion rather than a sanctuary of vulnerability. It further addresses the difficult process of restoring broken trust through godly repentance and the critical role of forgiveness in releasing moral debt without retaining bitterness. Ultimately, the message calls couples to pursue absolute openness and fidelity as a visible testimony of Christ's relationship with the Church.

RUNNING ON EMPTY. [When the Last Drop Becomes God's Starting Place] 2 Kings 4:1–7; Galatians 6:9; Romans 15:13 KJV God often does His greatest work when we come to the end of ourselves. When our strength runs out, His power begins to overflow. God never fills people who think they already have enough. He fills empty people who know they need Him. This series uses automotive metaphors to diagnose spiritual problems and provide biblical tune-ups from Old Testament truths. Think of it like the "Book of Proverbs meets AutoZone."The oil stopped flowing when there were no more empty vessels. God gives exactly what's needed—enough to sustain, supply, and settle the debt, not to be squandered. His filling has a purpose. In this message, we examine what happens when your soul hits "E." You've been faithful, you're still moving—but inside, you're dry, drained, and desperate. God's not surprised by your empty tank, but He's waiting for you to pull in and trust Him to refill. Running on empty isn't the end of the road—it's the moment to pull into God's presence. He sees your need, honors your faith, and fills you with enough to keep going. Don't quit now—your miracle might be one empty vessel away.

The sermon explores the theological doctrines of justification, imputation, and adoption through the narrative of Philemon and Onesimus. It explains that justification involves Christ paying the sinner's debt in the divine court, while imputation transfers Christ's righteousness to the believer's account. Furthermore, adoption signifies being welcomed into God's family as a beloved child. The preacher emphasizes that these truths provide believers with victory over sin and assurance of salvation through faith in Jesus Christ.

How was Roman slavery different from American slavery in the 1800s? Both were "chattel" slavery. In real estate lingo, chattels are moveable items a seller takes with him—such as livestock. The word "chattel" comes from the French word for cows (you can hear it in the related word, "cattle"). All enslaved people in the Roman Empire were considered "chattel," meaning they were legally categorized as absolute property with few legal rights, could not refuse labor, and were treated as commodities that could be bought, sold, traded, or inherited (just like cattle). The differences are that: 1) American slavery was race-based, whereas Roman slavery usually came as the result of conquest, debt, or being born into it. 2) Roman slavery had a much more accessible legal pathway to freedom (Roman slaves were generally permitted to do outside work for pay, and were often able to save enough to buy their freedom). 3) Roman slaves were often much better educated than their masters, and were commonly entrusted with huge responsibilities. In contrast, it was illegal to educate American slaves. Thomas Sowel: "Although slavery was a worldwide institution for thousands of years, nowhere in the world was slavery a controversial issue prior to the 18th century. People of every race and color were enslaved—and enslaved others. White people were still being bought and sold as slaves in the Ottoman Empire, decades after American blacks were freed." Modern Application: For all practical purposes, slavery has been illegal in the United States since 1865. Unless a Christian is in prison, the closest application we can make today for this text is to the employee/employer relationship (or per

The Year of Jubilee is traced to Moses' writing in Exodus and Leviticus. Isaiah refers to it in Isaiah 61:1-2. Jesus identified His liberating work by it in Luke 4:17-19. Every fiftieth year Israel was supposed to let the year be a year-long Sabbath. All debts were to be forgiven, all land was to be returned to the family estates, all slaves were to be freed. No record exists showing Israel kept Jubilee. This Sabbath of Sabbaths pointed to Christ the spiritual Jubilee.

God has smiled on our republic. We owe a debt of gratitude and obedience to Him. This message follows closely one by Richard Furman delivered in 1802.

The depth of our sin is exceeded only by the depth of God's mercy in Jesus, enabling us to forgive others as He has forgiven us.