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Isaiah saw the Holy One, and He is King over all. The Lord is high and lifted up; He gives His glory to no other. In the presence of our Holy God, we readily recognize ourselves as guilty and without excuse. Which is why we must behold our King if we would ever find freedom from pride, self-aggrandizement, and self-righteousness. We must not avoid this piercing conviction of God's holiness, for this holiness is our only hope of being pure before our King. This King, who reigns from the throne, is also the Suffering Servant who placed himself on the altar for our cleansing. Although we come before His throne guilty, His work cleanses, consecrates, and commissions us for His good purposes. It is the Holy God who transforms us into His saints, His holy ones.

Jews are an object lesson for the Church which is largely ignored or misinterpreted. Only a remnant of the Church is saved just as only a remnant of the Jews believed and were saved; and will be saved.

Gratitude is more than a response to favorable circumstances. In this episode of Contending for the Word Q&A, Dave Jenkins explains how biblical thanksgiving grows from God's character and the saving work of Jesus Christ. Drawing on 1 Thessalonians 5:18 and Colossians 3:15–17, he considers gratitude in suffering, the danger of entitlement, and the daily practice of remembering God's ordinary mercies. Learn to give thanks honestly, resist envy and discontentment, and rest in the goodness and faithfulness of God. For more from Contending for the Word Q&A, please visit: https://servantsofgrace.org/contending-for-the-word-qa/

Hebrews 8:1-9 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; 2A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. 3For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. 4For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: 5Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount. 6But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. 7For if that first covenant had been faultless, then should no place have been sought for the second. 8For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: 9Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

The sermon centers on the metaphor of the potter and the clay from Jeremiah 18, illustrating God's sovereign right to shape believers according to His divine purpose. By referencing 1 Corinthians 6:20, the message emphasizes that Christians are bought with a price and therefore belong to God, not to themselves or worldly desires. The speaker uses personal anecdotes, including his father's lifelong ministry and a near-fatal accident, to demonstrate God's protective care and the necessity of yielding to His molding process, even through trials. The tone is pastoral and urgent, urging listeners to surrender their lives completely to God's will rather than rebelling against His design. Ultimately, the sermon calls for total obedience and trust in God's ability to transform imperfect individuals into vessels of beauty and glory.

This sermon explores the radical newness of Christ's ministry as depicted in Mark 2, emphasizing that Jesus does not fit into the old religious structures of the Pharisees or John the Baptist. The central argument is that Christ's presence brings a decisive shift in redemption history, requiring a complete transformation of the believer's life rather than a mere addition to existing habits. The text analyzes Jesus' use of the bridegroom metaphor to reveal his identity as the fulfillment of the covenant and his ambiguous eschatology regarding his future absence. The preacher instructs that true Christianity involves repentance and faith, which destroy the old self, and that the period between Christ's comings is characterized by the need for genuine fasting and prayer amidst spiritual conflict. Ultimately, the message calls for a realistic expectation of the Christian life, where the new wine of the Gospel bursts the old wineskins of tradition and self-reliance.

The sermon explores three essential levels of ministry derived from the experiences of Paul and Barnabas in Acts 13. It begins by acknowledging the ease and joy of ministering to receptive audiences, highlighting the universal availability of the gospel to both Jews and Gentiles. The message then addresses the inevitable difficulties of ministry, such as envy, opposition, and organized persecution, urging believers to remain steadfast despite rejection. Finally, it emphasizes the necessity of ministering with the joy of the Holy Spirit, asserting that this divine empowerment sustains believers through hardship and enables them to proclaim the truth boldly. The central theme is that effective ministry requires a consistent reliance on God's power rather than human approval, ensuring that the gospel is declared with faithfulness and spiritual vitality.

This sermon explores the universal principle of sowing and reaping as applied to the Christian life, emphasizing that God is not mocked and that spiritual consequences are inevitable. The central message addresses three key areas: the mutual partnership between the church and its ministry, where financial support sustains the preaching of the Word; the process of sanctification, where sowing to the flesh leads to moral decay while sowing to the Spirit yields eternal life; and the imperative to persevere in doing good without growing weary. The tone is pastoral and instructional, urging believers to trust in God's promises and maintain an eternal perspective. By highlighting the joy of serving others and the assurance of Christ's return, the sermon encourages a lifestyle of generosity, patience, and active love within the household of faith.

This sermon explores the biblical mandate for believers to practice hospitality, specifically toward strangers, by examining the Greek concept of xenia. It argues that hospitality is not an optional trait but a command to be pursued actively, citing Romans 12 and Hebrews 13 to demonstrate that love must extend beyond familiar circles to those unknown. The message addresses common excuses for withholding hospitality, such as introversion or lack of space, while emphasizing that this practice is a prerequisite for spiritual leaders and a vital component of church authenticity. While affirming the duty to welcome guests, the sermon also distinguishes between general hospitality and the specific instruction in 2 John to refuse lodging to false teachers. Ultimately, it presents hospitality as a profound spiritual discipline that reflects Christ's love and serves as a powerful witness to the world.

Sunday Morning Service – November 1, 2026 – Pastor Rhon Roberts Offertory: "I Will Sing the Wondrous Story" Lyrics by Ira Sankey and Music by Peter P. Bilhorn; Arranged by Paul R. Jantz; Copyright 1989 by Jantz Music Publications Special Music: "I'm Justified" Lyrics by Bill Harvey; Arranged by Michael Frueh; Copyright 2020 by Everlasting Praise Publications. Hymns used from the following: Great Hymns of the Faith Brentwood Benson Publishing - CCLI License for live streaming Soul Stirring Songs and Hymns - Sword of the Lord Publishers - used by permission from publisher From the Media Ministry of Mukwonago Baptist Church 1610 Honeywell Road Mukwonago, WI 53149 www.mukwonagobaptist.org 262-363-4197