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Preaching: Tim Shaw "True Christian Marriage" XX. Colossians Colossians 3:18-19

Pastor Paul Takach taught from Philippians 2:1–11, the "Christ hymn," showing that Paul's purpose is not merely doctrinal but practical: believers must have the mind of Christ—unity and lowliness of mind, esteeming others above themselves. "Being in the form of God" (morphe) means Christ's very essence: He is fully God who, unlike Adam, did not selfishly grasp at equality with God but willingly surrendered His rightful divine privileges. Christ "emptied Himself" not of deity but by veiling His glory in human flesh, taking the form of a bondservant—two whole, perfect natures in one person (Colossians 2:9; 1 Tim. 3:16; Nicene Creed; 1689 Confession)—because redemption required a sacrifice both human and divine, whose perfect obedience is credited to believers. His humility extended to full obedience, even the shameful death of the cross, the most disgraceful execution in the Roman world. Borrowing Al Martin's pictures of an artist studying a landscape and a seamstress following a pattern, he urged believers to constantly look to Christ and give up their rights and preferences—in the church, in marriage, and in Christian liberty (1 Cor. 8:13; 9:12)—for pride is a "relationship destroyer." Unbelievers need more than a humility lesson—they need Christ Himself, for God-pleasing humility is impossible without faith in Him and the Spirit's power.

Because God has ordained for Christ to be married to his bride, the church; He has created our marriages to be the model that reflects that beautiful union, before a watching world, which was a mystery that has now been revealed.

This sermon examines the warning in 1 Timothy 4:1 regarding the departure from the faith in the latter times, identifying this apostasy as a specific and already clearly identified threat, an internal threat within the church rather than an unknown or knowable future event. The message argues that this danger manifests through unfaithfulness, characterized by seducing spirits and doctrines of devils, and is seen especially by the rise of the Roman Catholic Church and its departure from the gospel of grace. It further explains that such systems, like that of the Roman Church, become undone by hypocrisy and a seared conscience, leading to unlawful oppression through man-made rules that bind the conscience, such as the examples of forbidding marriage or abstaining from foods. The preacher urges believers to reject these legalistic structures while embracing the positive truth that all creation is good when received with thanksgiving and sanctified by the Word of God. Ultimately, the sermon calls for a balanced response that discerns error through Scripture while maintaining gratitude for God's gifts and avoiding self-righteousness.

This sermon explores the renewal of God's original mandate for humanity in Genesis 9, emphasizing that God's purpose for human beings remains unchanged despite the judgment of the flood. The central message asserts that God's primary desire is to bless humanity, a truth that stands in contrast to the cultural narrative that views humans as detrimental to the natural world. By analyzing the imperative commands to be fruitful, multiply, and fill the earth, the text highlights the divine importance of family, marriage, and population growth as fundamental components of God's design. The preacher contrasts this biblical view with ancient myths and modern ideologies that seek to limit human reproduction, arguing that the world was created for humanity to inhabit and govern. Ultimately, the sermon encourages believers to view God's commands not as burdens but as the means through which He bestows His blessings and fulfills His good plan for the world.

This instructional sermon examines the theological practices and historical views surrounding the Lord's Supper, emphasizing its role as a unifying act for the entire body of Christ rather than a private or factional ritual. The speaker contrasts four major ecclesiological positions—transubstantiation, consubstantiation, spiritual presence, and memorialism—arguing that the biblical mandate for frequent observance serves to proclaim Christ's death until He returns. Central to the discourse is the concept of covenant renewal, where the physical act of taking the elements symbolizes a spiritual recommitment to the new covenant and a renewed resolve for holy living. The sermon concludes by framing the ordinance as a memorial of past redemption, present fellowship, and future hope, ultimately serving as an appetizer for the marriage supper of the Lamb.

Part two of Walking Worthy, and the ninth message in Pastor Robert Rohlin's study of Philippians. Paul writes to a church 600 miles from Rome and tells it to behave like the citizens of heaven they already are (Philippians 1:27-30). Rohlin works through the conduct, the cohesion, the courage and the conflict of that walk, using the Roman shield wall as his picture of a church that closes ranks. He shows why spiritual retreat never looks like retreat - it looks like one small compromise at a time. Believers, he says, are magnets, not marbles. The message ends on the hardest word in the passage: God grants both the faith to believe and the grace to suffer, and opposition is courtroom evidence that a person belongs to Christ. Why listen? If your faith has never cost you anything, this sermon asks why. Rohlin brings in John Knox standing firm under Bloody Mary, the martyrs of the last 150 years, two women in Philippi who could not get along, and the marriages that need the glasses of forgiveness put on after the wedding, not before. You will leave with a plain test for your own walk and a reason not to be terrified by anyone who opposes it.