Shownotes
We’ve all sung songs and said prayers that felt more routine than real... almost like we’re just near God, but not really with Him. The divide between proximity and true intimacy is subtle but critical.
Pastor Wayne talks about this struggle. He shows how easy it is to stay distant from God instead of getting close, which leads to real change and moves us toward a rich, honest relationship with God. He doesn’t just diagnose the problem; he maps the way forward through kingdom priorities and practical posture—individually and together.
There’s no secret formula or shame here. Just a simple, direct invitation: move closer. Let’s discover how humility, reverence, and kingdom-first living open the door to deep belonging and real spiritual traction.
Scriptures Referenced: Deuteronomy 5:7; Matthew 5:1–2, 6:33; Colossians 3:1–4; Job 29:7–25.
Key Insights:
- Intimacy with God must be chosen over mere proximity.
- True worship involves private surrender and collective devotion.
- Kingdom priorities demand a reordering of what comes first in your life.
- Righteousness is lived, not inherited; growth flows from practice, not theory.
Key Sections:
00:00:00 - Vertical and Horizontal Worship
When life and worship grow stale, it’s easy to slip into autopilot. Here, Pastor Wayne contrasts individual longing with the power of collective devotion, showing why both matter and how each reveals the state of your heart.
00:13:38 - The Posture of Discipleship
Ever feel like a spectator in your own faith? Discover what it looks like to move from a crowd mentality to the humble seat at the feet of the Teacher, and why posture always impacts what you receive.
00:20:16 - Proximity Is Not Intimacy
Why settle for being nearby when you can be known? Pastor Wayne illustrates—with both humor and truth—the difference between being near God and actually connecting deeply, then opens the door to a more honest, relational walk.
https://springhousemidweek.captivate.fm/episode/do-not-worry
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Gathering Times
- Sundays, 9:00 AM
- Sundays, 11:00 AM
- Thursdays, 6:00 PM
Contact Info
Springhouse Church
14119 Old Nashville Highway
Smyrna TN 37167
CCLI License 2070006
Transcripts
I need to drop this in here at the top. That's why I had them
Speaker:repeat that. Just bear with me. I'm
Speaker:trying to frame this up. I need to
Speaker:say something about adoration because
Speaker:those two tunes, I asked them to do those two tunes and I asked them
Speaker:to abbreviate them because I got a
Speaker:lot to unpack. And I just realized a couple hours
Speaker:ago, I thought I was struggling, struggling with whether to do this or
Speaker:not do it. And then when they sung through and I felt that happen in
Speaker:the room, I just felt like I needed to do this. Adoration
Speaker:in a general sense, adoration has to do with deep love and
Speaker:respect. So the
Speaker:concept of adoring something or
Speaker:somebody or a bunch of somebodies
Speaker:has to do with an emotional love. Not
Speaker:frenetic, an emotional love, a passionate love,
Speaker:and a deferential respect. And there are
Speaker:two things in those two songs. In the first song, there's the line
Speaker:that says, I want to sit at his feet.
Speaker:So we sang it twice, at least twice. So
Speaker:I just. I just want to focus you on this for just a moment.
Speaker:I want to sit at your feet. Yeah,
Speaker:it's not his feet. I want to sit at your feet.
Speaker:Yes. It's singular and
Speaker:it's personal. It's between you
Speaker:and God or you and God. It's
Speaker:not an us song. It's a vertical song.
Speaker:I want to sit at your feet. So that's a posture.
Speaker:It's a. Whether you take that posture
Speaker:when you sing it or not. It's not my point. The song is referring. The
Speaker:lyric of the song is referring to a physical posture. It's not
Speaker:supernatural. I want to sit.
Speaker:I want to sit at your feet. Okay,
Speaker:so it's an individual
Speaker:prayer or plead to do that.
Speaker:And the other song says, our affection,
Speaker:our devotion poured out on the feet of Jesus.
Speaker:But that song is not personal and it's not individual.
Speaker:It's corporate. Our affection,
Speaker:our devotion poured out on the feet of Jesus.
Speaker:So curiously, both of those songs, one is vertical
Speaker:me to Jesus. The other is us
Speaker:to Jesus, which is horizontal. Now
Speaker:watch if we're singing a
Speaker:horizontal song.
Speaker:If I seem heavy handed, I'm not intending to be heavy handed. You
Speaker:can posture and worship and manifest any way you choose.
Speaker:So I'm not trying to go do this or else.
Speaker:Okay, I'm just making an observation. If
Speaker:we're singing an hour song, that is a song of praise,
Speaker:a song of worship, we're singing it our.
Speaker:I'm not saying our. Representing all of you.
Speaker:Our affection. I'M actually saying our affection,
Speaker:our devotion poured out on the feet of Jesus.
Speaker:You see the difference? Both of them will go up
Speaker:as prayers. Both of them will go up as praise. Both of them will go
Speaker:up as adoration. They will do
Speaker:that. The Holy Ghost will take care of that. But the
Speaker:distinction is when it's singular
Speaker:and we're saying it to the Lord, to our Savior,
Speaker:to the Father, Son, and Holy Ghost, it's personal in a
Speaker:sense. In a sense, it's private. We're doing
Speaker:it in public, but it's private. It's sort of a prayer closet thing
Speaker:without being in your prayer closet. But when
Speaker:we're singing, our affection, it's corporate, it's
Speaker:congregational. Our affection, our devotion
Speaker:is poured out on the feet of Jesus. And
Speaker:it's real easy to lose the
Speaker:corporate, family, community connection
Speaker:by just taking everything here.
Speaker:Because if I'm saying hour with my hands up and my eyes closed
Speaker:again, that posture's fine. If you want to do
Speaker:that till Jesus comes back or till he calls you home, that's okay.
Speaker:But the distinction is how it manifests
Speaker:from what's happening inside. Our affection, our devotion
Speaker:poured out on the feet of Jesus. Jesus, we love you.
Speaker:Not Jesus, I love you. Jesus, we love
Speaker:you. So what we've done is we've gathered our praise
Speaker:up and we've gone, here, this is from us.
Speaker:That's free. I just needed to do that.
Speaker:So. Good evening. Glad you're here.
Speaker:Glad I'm here. Are you glad I'm here?
Speaker:When Pastor Barbee started the series, she contacted
Speaker:all the brothers. Just happened to be all guys in this loop. I
Speaker:think there's one more class, isn't it? Is this it?
Speaker:Yeah, that's what I thought. When she contacted
Speaker:all of us, she gave us an assignment predicated on
Speaker:Matthew 5 through 7, which is where the Beatitudes and the
Speaker:Sermon on the Mount are. And that's what the Sermon of Sermons is all about.
Speaker:So when she did that, shortly after she did that, in typical Wayne to
Speaker:Barbee form, I sent her an email and I said,
Speaker:could I tweak that a little bit? I mean,
Speaker:I'll do whatever if you go, no, just do what's on the
Speaker:paper. I'll certainly do. I'm a submissive
Speaker:sort of guy, but there's a little wiggle room. So I
Speaker:asked her for permission to do that, and her response was, I just want
Speaker:you to do what the Holy Ghost tells you to do. So that's
Speaker:what I'm going to do tonight. And if it's problematic.
Speaker:See her Right.
Speaker:So when this series started, it
Speaker:opened. Pastor Ronnie opened with
Speaker:the Beatitudes. And where he opened,
Speaker:he started in 5, verse 3.
Speaker:And the reason he started there, we haven't had a conversation about it,
Speaker:but I've known him a long time. He started there in deference to what Barbee
Speaker:had given him. I don't know if you said start with verse one or
Speaker:not, but he started with verse three with the first, Blessed be or
Speaker:blessed are. And he unpacked the Beatitudes, and he did
Speaker:a superlative job, as good as I've
Speaker:heard, because that's hefty
Speaker:territory to cover. And he set
Speaker:basically the tone for how this series is going to. And all the other
Speaker:brothers that have gotten up in the subsequent weeks have
Speaker:basically followed his lead in keeping with what
Speaker:Pastor Barbee assigned them to do. And they have dealt
Speaker:with the content, the content of the
Speaker:Beatitudes and the Sermon on the Mount. And
Speaker:that's wonderful that should happen. Because frankly, at least
Speaker:from my perspective, the Beatitudes and the Sermon on the Mount
Speaker:get far less attention in our corporate churches
Speaker:and services than it should. Because that material,
Speaker:that material is monumental in importance and
Speaker:impact. And many of us know
Speaker:very little about the content. So the content's
Speaker:important. And I commend Ronnie for Pastor Ronnie
Speaker:for doing what he did. However, in the
Speaker:process of doing that, he skipped two verses. It wasn't an
Speaker:overlook. He started into the Beatitudes.
Speaker:Cause that's where he knew we needed to go. But I'm taking
Speaker:a little bit liberty, because what I want to do is I want to deal
Speaker:tonight with context, content,
Speaker:and conclusion. And in the process of
Speaker:doing that, I need to back us up.
Speaker:And what I need to do is I need to spend just a little while
Speaker:looking at what Jesus did,
Speaker:not what he said. We'll get to what he said,
Speaker:and I will get to what Barbie asked me to do, which was
Speaker:stay on course. But when we get in order for me
Speaker:to get there, when we get there, I'm only gonna unpack one verse,
Speaker:and you'll understand when we get there. But in the process, what I need
Speaker:for us all to do is put our imagination caps on.
Speaker:Did you bring your caps? Because we're going to
Speaker:get in a time machine and we're going to run
Speaker:backwards to where the Sermon on the
Speaker:Mount starts. And what will happen if I do this?
Speaker:Ah, okay.
Speaker:This is context for the next little bit.
Speaker:And Jesus, seeing the multitudes, he went up into a mountain.
Speaker:And when he had set, I'M purposely using the King James and you'll
Speaker:understand why in a bit. His disciples came unto him
Speaker:and he opened his mouth and taught them. Saying
Speaker:and saying what happens next is verse three, which is
Speaker:where Pastor Romney started. Blessed are. That's what
Speaker:would come there. So I'm backing up
Speaker:and I want to draw your attention to some words here to
Speaker:open up the context of where we're going for the next hour
Speaker:or 45 minutes. Jonathan, keep, keep eye on this
Speaker:and seeing the multitudes,
Speaker:theologians. Depending upon who you talk to, depending on who you read,
Speaker:there's so much room given to what multitudes could
Speaker:be numerically. How big is a multitude?
Speaker:And the best I can discern,
Speaker:it's roughly between about 100 people to maybe 300 people.
Speaker:So in the context of Scripture, in the context of
Speaker:history, a multitude wasn't necessarily
Speaker:Super Bowl. A hundred people, give
Speaker:or take, could have been considered a multitude. Now, that will mess with us a
Speaker:little bit because multitude in our heads is much bigger.
Speaker:But I said it's thought of as 100 to 300,
Speaker:give or take, roughly. But this word
Speaker:is plural. It's multitudes. And I'm using
Speaker:King James because King James, rightly or wrongly, King James is
Speaker:sort of a go to text if you want to deal with foundation.
Speaker:Okay. So the other translations may say different things, but we're right
Speaker:now we're in the King James. So multitudes
Speaker:is saying, if I could say it this way, there were groups of
Speaker:100 to 300 and they were all in the same place,
Speaker:but they weren't all together.
Speaker:They were all in the same place, but they weren't all together.
Speaker:Okay? Now if you went to a
Speaker:football stadium. I know football stadiums exist. I've heard people talk
Speaker:about them. If you went to
Speaker:a football stadium, you could look at who's
Speaker:sitting in the bleachers. Yeah, the
Speaker:bleachers. I guess that's right. Sitting there. Because they're all together. They
Speaker:may be separated with A's and B's and F's and ticket stubs and all that,
Speaker:but they're all together. So you could look at that group
Speaker:and go, that's a multitude of ball fans.
Speaker:Okay? That's not what this is.
Speaker:This is a group of a group of
Speaker:separate multitudes in the same geographic space.
Speaker:But they're not all jammed up together. It's important
Speaker:they're there, but they're not there together.
Speaker:Okay? It's awful quiet and
Speaker:it's awful early. I thought it would be early before we get past that.
Speaker:So he went up to Jesus, seeing the
Speaker:multitudes. So you are
Speaker:all part of multitudes. Well, I'm not gonna go the whole way with this.
Speaker:And Jesus shows up, and Jesus
Speaker:sees the multitude, multitudes, and he
Speaker:comes to where they are, and he comes over.
Speaker:He went up to the mountain and he was set.
Speaker:If you wanted to say that colloquially, you could say he was
Speaker:ready to go, or you could say
Speaker:he then was seated. But the King James says
Speaker:he set. And that's gonna be important later.
Speaker:Says when he was set, his disciples
Speaker:came unto him. Now,
Speaker:the word disciples or a disciple
Speaker:is not a church word. It's
Speaker:not a Bible word. And most everybody in here thinks it is because that's how
Speaker:you know it. You know it that way because we talk about disciples and
Speaker:discipleship based on the Word. And that's how we. That's the
Speaker:context that we understand that in.
Speaker:Discipleship was a cultural word
Speaker:meaning students of a teacher.
Speaker:If you were a disciple of a teacher,
Speaker:you were a student sitting under a rabbi. Remember
Speaker:the series that we covered before this one?
Speaker:Words in Red? What was it called? Words in Red,
Speaker:Rabbi. Words in Red. Okay. So when we went through that
Speaker:series, what Pastor Barbee had done is basically
Speaker:do expositions about the red letters in the red letter Bibles
Speaker:about what the rabbi said. So if you were a
Speaker:disciple of Jesus, you were sitting under
Speaker:the rabbi, and the rabbi was giving you direction, he was teaching
Speaker:you, he was training you. Now, this is important.
Speaker:It's not a church word.
Speaker:Disciples of other rabbis were all over the culture and
Speaker:all over the Old Testament. If you were a trained or
Speaker:acknowledged or ordained or anointed rabbi,
Speaker:and you were. And you had followers, and the followers
Speaker:were committed to following you and doing what you said because they learned
Speaker:it, they were your students, and they looked at
Speaker:you as a teacher. That's important,
Speaker:because what we tend to do is immediately
Speaker:we hear disciples in church and we either think 12. The 12.
Speaker:Oh, yeah, but I've seen in Scripture, others were added after the 12.
Speaker:So maybe he's talking about. The Scripture's talking about more than those 12. But
Speaker:they're Jesus disciples. End of conversation. There were
Speaker:disciples everywhere, and those disciples had rabbis.
Speaker:And all those rabbis were giving them data. Good, bad, right, wrong.
Speaker:That's what they were doing. They were training their students.
Speaker:They were discipling their students
Speaker:based on what they were carrying with the anointing of the charge
Speaker:of their position as rabbis or teachers.
Speaker:And seeing the multitude, he went up into a
Speaker:mountain. And when he was set,
Speaker:then his disciples came unto him, and
Speaker:then he opened his mouth and started
Speaker:to teach Beatitudes and
Speaker:the Sermon on the Mount. So.
Speaker:I went through dozens
Speaker:of Google searches and digital whoopies
Speaker:to get to here, and I found
Speaker:so many drawings and paintings
Speaker:that were inaccurate because the people
Speaker:that drew them, painted them, took liberties with the text.
Speaker:I'm not faulting the theology. I'm
Speaker:always going someplace. You just have to hang with
Speaker:me till it opens up, till the sky starts to crack.
Speaker:There are so many. If you can do it on your own time, you will
Speaker:find so many paintings or pictures of
Speaker:Jesus standing. Scripture made it clear. He was
Speaker:sitting, he walked up, and he.
Speaker:When he was set.
Speaker:So all of those pictures that I went through, where
Speaker:he's something other than set, are wrong.
Speaker:They just read the Scripture wrong, or they were brought up. They were
Speaker:trained wrong. It's okay. It's not the end of the world. They're not going to
Speaker:hell. That's not my point. But
Speaker:in the process of looking, I found this. So
Speaker:everybody look here. You've heard this said.
Speaker:You've heard, because of the way the geography was
Speaker:there, that there were like sort of organic
Speaker:amphitheaters where the echoes off of a canyon or off
Speaker:the side of a rock wall would help with
Speaker:audibility of Jesus speaking. That's certainly
Speaker:fine. That's permissible. But the
Speaker:territory there, although there could be some places where there's
Speaker:a mount, a backdrop of rocks that could
Speaker:create a better acoustic presentation. The land is
Speaker:everywhere. There's hills, there's valleys. You run up to a rock and
Speaker:you turn, and then there's an open plain, and you go up. So it's.
Speaker:So reading into the text, he was at a place where
Speaker:everybody could hear him really well is presumptive.
Speaker:It's presumptive. It could have happened,
Speaker:but it maybe didn't.
Speaker:So the text that we looked at said, when he
Speaker:was set, his disciples came to
Speaker:him. Now,
Speaker:it does not say how many disciples. So we can't project. We can't even make
Speaker:a wild guess. But in this painting, the people
Speaker:sitting in front, based on the text, I started with Matthew 1 and
Speaker:2 or 5. 1 and 2. They
Speaker:have moved to that place.
Speaker:Are you breathing? They have moved. They're part of the
Speaker:multitude, but they've
Speaker:moved. To be at his feet and
Speaker:drink from the cup in his hand and lay back
Speaker:and breathe and feel his heartbeat.
Speaker:And the reason they're doing that is because they are disciples. They
Speaker:are students of the Rabbi. So they are
Speaker:trained to go if he's Got something to say.
Speaker:I want to hear him.
Speaker:So now look past the disciples.
Speaker:Look almost in the center back to see the guy about
Speaker:five, six rows back with the white beard and the hat, the
Speaker:amulker. And you see right behind him a patch of grass.
Speaker:And then behind him, you see a couple of people. You see them.
Speaker:Then you see the couple to the left standing. And
Speaker:to their left, you see more grass and people behind there.
Speaker:Okay. The multitudes, plural, are
Speaker:all over this hillside. They're all.
Speaker:They're outside of frame, but they're there.
Speaker:So they're all there, but they're not all together
Speaker:because the disciples have taken the place where they need
Speaker:to be to hear from the rabbi.
Speaker:Okay, so. So what, wayne? So this.
Speaker:Proximity means nearby or in the vicinity
Speaker:of. And intimacy means
Speaker:close familiarity or friendship, something of
Speaker:a personal or private nature. We're all in
Speaker:this room right now, together. You
Speaker:all are in proximity to me.
Speaker:I was going to take more time and have a few of you move, but
Speaker:this will work. But Will and Barbie and I
Speaker:are intimate with each other. So if I didn't have the
Speaker:mic on. Actually kill the mic for a second.
Speaker:Why aren't y' all laughing? Don't you think that's
Speaker:funny? Hilarious.
Speaker:You're not laughing because you weren't in an intimate environment
Speaker:to know what I said to them. But you're in proximity.
Speaker:So if what I. Turn it off again, please. So
Speaker:while I'm. While I'm talking, if I raise my voice and
Speaker:I become more dynamic and I project more out
Speaker:loud, the people in the back of the room are now,
Speaker:relatively speaking, in an intimate setting with me.
Speaker:But if I don't raise my voice to speak to all of you, and
Speaker:I just speak to the people that are sitting at my feet, what
Speaker:they may get, you may not get.
Speaker:So I'm not saying that to.
Speaker:What I'm not doing is I'm not asking the question, are you in
Speaker:proximity or are you intimate with your Lord? I'm not asking that
Speaker:question. Don't you feel better? I feel better not having to ask
Speaker:that question. I've been around this mountain too many times. I'm not going
Speaker:to ask you that question. What I'm doing as a
Speaker:teacher is I'm trying to show you that there is a
Speaker:difference between being in the vicinity of. Of Father, Son and
Speaker:Holy Ghost and getting in the lap or up in the business
Speaker:of the Father and Son and Holy Ghost. What's up? What's happening?
Speaker:How's life working? You need me to pray? About
Speaker:anything. You need a healing. Should I touch you?
Speaker:If I want to touch you, I got to come all the way up to
Speaker:where you are. But rabbis didn't tend to do that.
Speaker:Rabbis tended to sit down and go. Not because they were pretentious
Speaker:or control freaks. That's what
Speaker:rabbis did. They came in to
Speaker:discharge what they had, and they gave it to the people in the room.
Speaker:So.
Speaker:What Jesus did is what I just explained for context.
Speaker:He came up, he sat down, and he discharged what he had to say.
Speaker:Now there's a practice or a theological
Speaker:principle called type and shadow theology. Frankly,
Speaker:I can't remember the last time I heard that terminology. But
Speaker:30, 40 years ago, every time I blinked, somebody was talking
Speaker:about this can run it for sure. Ronnie can give me an amen.
Speaker:There's a few of you that can. You can type and shadow theology
Speaker:says the principles and precepts and truths are concealed in
Speaker:the Old Testament that are revealed in the New
Speaker:Testament.
Speaker:And so what happens when type and shadows
Speaker:is happening? It's usually drawn up out of the
Speaker:Old Testament. And the reference that connects you back to
Speaker:it is a New Testament reference. So what we just
Speaker:saw Jesus do,
Speaker:what we saw him doing is
Speaker:not what he said. What he said
Speaker:takes a little more digging. And this is where we're gonna go with
Speaker:this. We're gonna
Speaker:predate Jesus, and we're gonna go back three, 400 years maybe
Speaker:to the first book in the Bible, which is the book of Job. And the
Speaker:general consensus is nobody knows who wrote it, which
Speaker:is an interesting thing to think about, that the first book, forget where
Speaker:it falls in the printed page, that the first book, historically
Speaker:that's there, is written anonymously. That says a lot. Says
Speaker:a lot. But this is what the writer of Job says
Speaker:about Job. There was a man in the land
Speaker:of Uz whose name was Job. And that
Speaker:man was blameless and upright, one who feared God
Speaker:and turned away from evil. That's what he said about
Speaker:Job. And then he goes on to say, this is
Speaker:how I would. The person that wrote this. This is how I would
Speaker:explain what Job's ministry was.
Speaker:When I went out to the gate of the city, when
Speaker:I prepared my seat in the square, the line you just
Speaker:read is what we just talked about with Jesus.
Speaker:When I went out of the gate of the city, when I
Speaker:prepared my seat in the square. Continue.
Speaker:The young men saw me and withdrew, and the
Speaker:aged rose and stood. The princess
Speaker:refrained from talking and laid their hand on their mouth.
Speaker:The voice of the nobles was hushed and Their tongue cleaved
Speaker:to the roof of their mouth. When the ear heard,
Speaker:it called me blessed, and when the eye saw, it
Speaker:approved. Because I delivered the poor who cried
Speaker:and the fatherless who had none to help him.
Speaker:The blessing of him who was about to perish came upon me,
Speaker:and I caused the widow's heart to sink. For joy I
Speaker:put on righteousness
Speaker:and it clothed me. And my
Speaker:justice was like a robe and a turban.
Speaker:I was eyes to the blind and feet to the
Speaker:lame. I was a father to the poor.
Speaker:I searched out and caused of him who I
Speaker:did not know. I broke the fangs of the unrighteous and
Speaker:made him drop his prey from his teeth. And
Speaker:then I thought, I shall die in my nest,
Speaker:and I shall multiply my days as the sand,
Speaker:my roots spread out to the waters with the dew all
Speaker:night on my branches, my glory fresh with
Speaker:me, and my bow ever new in my hand.
Speaker:Men listened to me and waited and kept
Speaker:silence for my counsel. After I spoke,
Speaker:they did not speak again. And my word dropped upon them.
Speaker:They waited for me as for the rain, and they opened
Speaker:their mouths as for the spring rain.
Speaker:I smiled on them when they had no confidence,
Speaker:and the light of my countenance they did not cast down.
Speaker:I chose their way and sat
Speaker:as chief. And I dwelt like a king
Speaker:among his troops, like one who comforts mourners.
Speaker:Thanks. Will Job set
Speaker:old test, type and shadow
Speaker:the word for what Job did with that exposition
Speaker:you just heard. In my world, in my universe,
Speaker:when I read that passage, every line of what he read
Speaker:is Jesus. I can't
Speaker:find anything in the narrative about what
Speaker:Job's role was that isn't fulfilled in what Jesus
Speaker:role is. And the word
Speaker:sat is yashab. In
Speaker:Hebrew. It means to sit down as a judge or
Speaker:tribal chief, to dwell, to remain, to
Speaker:settle, to marry, to set up housekeeping, to
Speaker:make, to abide, to continue
Speaker:or endure, to tarry. And
Speaker:the passage, but thou art holy, oh, thou that
Speaker:inhabitest Yashab. The praises of Israel
Speaker:is the same word for God being enthroned
Speaker:on the praises of his people. Old Testament it's
Speaker:the same word for sitting that was used to identify
Speaker:Job sitting in the gate, which was the normal
Speaker:way that rabbis or leaders or
Speaker:wise counselors in the Old Testament took their position.
Speaker:They came in, they sat down, and people came
Speaker:to them and said, what's the deal? How can you know? Can I
Speaker:help? What would you like to know? I got some data I need to pass
Speaker:to you. And what they did then
Speaker:what Job did and what and
Speaker:what, according to the text, what God does
Speaker:when we say he inhabits the throne of our praise,
Speaker:he's setting down, language wise, the same way
Speaker:that Job did and the same way that Jesus
Speaker:did on the Mount of Olives. Now,
Speaker:you may not see that connection. You may not agree with that connection.
Speaker:You may not think that connection is there. I'm not up here
Speaker:to convince you of anything. I'm just showing. She said, do what the Holy
Speaker:Ghost shows you. I'm just showing you what the Holy Ghost has shown
Speaker:me. This dynamic, this dynamic
Speaker:tied to adoration, deep love, passionate love and
Speaker:respect. Respect. Not
Speaker:Aretha. R E S P E C T Not Aretha. No, no,
Speaker:no. The respect, the deference, the holy deference
Speaker:to a holy God is something. I'm not talking about being quiet and
Speaker:being still. There's all kinds of room for celebration and crazy
Speaker:before the Lord for those that have history with me.
Speaker:But that process includes an aspect of holy
Speaker:reverence that shows our adoration for the Trinity,
Speaker:for the Father and the Son and the Holy Ghost. So how that all works
Speaker:out, all of that is context.
Speaker:Did I change? No. Whoop. Here we are. Okay,
Speaker:we're now moving the content, and I've got enough time. Thank you, Lord.
Speaker:The content that Barbee asked me to share is in
Speaker:chapter six. But what I wanted to do is I wanted to
Speaker:single out that verse in red. Seek
Speaker:ye first the kingdom of God and His righteousness, comma,
Speaker:and all these things will be added into you. I'm just addressing the A part.
Speaker:I'm not addressing all these things. The comma comes after
Speaker:righteousness. It's a double thought, connected without a
Speaker:comma. Seek first the kingdom of God, and while you're seeking the
Speaker:kingdom of God, seek His righteousness. And do
Speaker:those in compatibility to each other while you're seeking, seek righteousness,
Speaker:and as you're seeking righteousness, seek the kingdom. They're
Speaker:interconnected thoughts. It's one thought. Seek him as you seek
Speaker:his kingdom. When you seek his kingdom, seek for his righteousness. And when you're
Speaker:doing the righteousness part, do the other part too. Don't separate them.
Speaker:Don't put a dash, don't put a comma. Okay? In the process
Speaker:of doing that, what you're doing is you're addressing
Speaker:what he says was first priority. Jesus says
Speaker:the first priority is that
Speaker:kingdom priority. The call to seek the kingdom first
Speaker:underscores the importance of prioritizing God's
Speaker:rule and his
Speaker:righteousness above all earthly concerns.
Speaker:Deuteronomy 5. 7.
Speaker:Suggests that believers primary focus should be on
Speaker:aligning with God's will and purpose. And
Speaker:Deuteronomy 5. 7 says, no, that's not it. Pull that
Speaker:thought. I got ahead of myself. Deuteronomy 5:7 and
Speaker:Exodus somewhere it's the same. It's the first commandment.
Speaker:Thou shall have no other gods before me.
Speaker:There's no wiggle room.
Speaker:There's no wiggle room. You can't have first
Speaker:priority. And oh yeah, these other priorities match the first priority.
Speaker:In order to have a first priority, there can only be one.
Speaker:So how that works out, How I die to self,
Speaker:how I decrease so he increases. Just pick
Speaker:a verse, take up your cross. You know I die daily. Just
Speaker:I count all these things as nothing but done compared to the glory yet
Speaker:to come. All of the things in scripture that we're hearing
Speaker:are coming out of. Don't put any gods before me
Speaker:or above me, or other than me. And
Speaker:the aspect of righteousness is this. The
Speaker:inclusion of his righteousness highlights the
Speaker:ethic and moral dimensions of seeking the kingdom. It
Speaker:implies pursuit of a life that reflects
Speaker:God's character and standards, embodying
Speaker:the values of the kingdom in daily
Speaker:conduct.
Speaker:And this is a practical application
Speaker:of type and shadow. This is from. Did
Speaker:I not quote it? It's two slides.
Speaker:What? Oh, it's two slides. Oh, it's two slides. I'll get. Thank
Speaker:you so much. Was that Mary? Thanks, mary. It's
:1:4 in the message Bible. I want
:to read it. We can read it together. You don't have to read it down.
:So if you're see the Word, if this is
:written to the church in Colossae, this is written to believers, it's written to
:us. This has nothing to do with pagans, has nothing to do with
:agnostics, has nothing to do with atheists. Nothing. Zero.
:This is written to the church, the people sitting in the pews,
:or in this case, sitting at the feet of Jesus. So if
:you're serious about living this new resurrected life with Christ, act
:like it. Eugene Peterson
:Pursue the things over which Christ presides. Don't shuffle along,
:eyes to the ground. Absorb with the things right in front of you. Look up
:and be alert to what is going on around you, around Christ.
:That's where the action is. See things from his perspective. Your
:old life is dead. Your new life, which is
:your real life, even though invisible to spectators,
:is with Christ in God. He is your life. When Christ,
:your real life, remember, shows
:up again on the earth, you'll show up too. The real
:you, the glorious you. Meanwhile, be content
:with obscurity, like Christ.
:That's an outworking of Deuteronomy 5. 7. Have
:no other gods before me. The mechanics are
:what we live and die by. It's our walk. It's our collective walk
:of faith, and that's our individual walks of faith.
:It's how you get the. How the kingdom expands in your
:life and your life and your life and our lives.
:The expansion of the kingdom is.
:Let me put it this way. When you got saved,
:if all that was supposed to happen was getting out of hell and going into
:Heaven, when you walked out of the church, a bus would have hit you and
:you'd have gone home, why would
:you stay? If the goal is to get
:to where he is, then the quickest way to get
:to where he is is what we should get salvation for. But there's other
:things involved, like, say, the kingdom and fleshing the kingdom out
:and representing the kingdom on this earth. So
:is that it? Ah, here it is. Okay. Thou shall have no other gods before
:me. All right. Some translations render that
:verse as saying, thou shalt have no other gods
:besides me. The text acknowledges
:other gods as being possible options to worship.
:Small G in plural. But the commandment is not
:allow them. The commandment is to not allow them to
:usurp or supplant the sovereign authority of Jehovah.
:To do so is an act of idolatry. He alone is,
:or should be the prime priority in our lives.
:I see that as being the root from which Matthew 6
:manifests. The Beatitudes are the startup steps for the
:implementing of the protocol of. Of the Sermon on the Mount, which
:is the sermon of sermons.
