Introduction to Hosea
by Pastor Mark Hudson

I. Hosea is a Person

A. Date 750- 715 B.C
B. Place Israel
C. Prophet

Hosea is a contemporary of Isaiah, the first of the shorter or minor prophets.
Hosea means Salvation and shares the same root
Hosea prophesied during the reign of more kings than any other OT prophet.
He was a career prophet. He might have served for 30-50 years.
He is also called a writing prophet. Some prophets are called oral prophets because they did not write their prophecies or at least they were not preserved.
He is called one of the Latter Prophets because of his place in the cannon (cannon refers to books considered part of a group of books that are inspired).

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Daniel 12
by David Groendyk

After the coming of one who is a type of anti-Christ, the final chapter of Daniel begins with a war. Again, the parallels in this chapter with Revelation are unmistakable. There is a great war with Michael and God’s people vs. the wicked nations, which ends with God’s victory (Rev. 12:7–8). People are being rescued whose names are written in a book (Rev. 20:15). All people are resurrected with some being given life and others punishment (Rev. 21:5–8). The time period of three-and-a-half “times” (v. 7) parallels three-and-a-half years or 42 months or 1260 days (Rev. 11:2–3). Some people are washing themselves white while others continue to act wickedly (Rev. 22:14–15). And, of course, Daniel doesn’t fully understanding what’s going on, which certainly parallels us now when we read Revelation!

All of this seems to add up to Daniel having a vision of the end of time. When the mysterious figure on the bank of the stream is asked, “How long will it be until we see verses 1–4 come about?” he answers, “a time, [two] times, and half a time”. As I mentioned above, this corresponds to the time period that the church has to wait until Christ comes again in Revelation. But also notice that this is a precise, predetermined amount of time. God has appointed exactly how long until Christ comes again to rescue us. As we’ve seen over and over in this book, never think that anything happening in this world is out of God’s control.

When the mysterious figure on the bank of the stream is asked, “What should we do as a result of verses 1–4?” his answer is something along the lines of, “The godly will be purified and refined through persecution, and the wicked will continue to be wicked; therefore, wait.” Just as much of the message of the book of Revelation was that Christians must endure through tribulation until the end, so Daniel seems to get the same message.

One of the most challenging parts to understand in this chapter is verses 11–12 where we see two different periods of time mentioned. Here’s what I think it’s getting at. When Christ comes the first time, he ends our need to make any more burnt offerings to God by making the ultimate sacrifice of dying on the cross. Then there will be 1290 days (a long time) until there comes a period of extra persecution and war on the church. Then, once that period of extra persecution starts, there will be another 45 days (a short time) until Christ comes again. (See Revelation 20:1–10 for a parallel.) Blessed is the one who endures through that heavy persecution and sees Christ’s return!

But here’s one of the most astounding parts of this chapter: the idea of resurrection. Have you ever looked for hints of resurrection in the Old Testament? The Christian doctrine of resurrection is often critiqued as being a purely New Testament teaching. The criticism goes something like this: if resurrection is such an important part of Christianity, how come no one talked about it in the Old Testament? Did the Old Testament believers expect to be raised to life again after dying? The resounding answer is, “Yes!” What an amazing thought that even the men and women who trusted God for salvation before Christ came to the earth knew about everlasting life! Besides our chapter, we also see hints of the resurrection in Psalm 16:9–11, Psalm 49:10–15, Psalm 71:20, and Isaiah 26:19. To be sure, these are only hints of something that we’ll understand much more fully after reading the New Testament. But the vision Daniel has of the resurrection at the end of time is remarkably thorough. Just as Jesus himself taught in John 5:28–29, Daniel learns that every single person will be raised to life again, some receiving everlasting life and some receiving everlasting punishment. The difference between the two is based on who has received righteousness. Daniel is even given a personal assurance in verse 13 that he himself will be raised before God at the end of time. What an amazing assurance! You will be raised to life again after you die. There is no greater hope than that in the Christian life. All the more reason to entrust ourselves to the God who reigns.

Revelation 13 Devotional
Pastor Mark Hudson

We are in the fourth section of seven.  This fourth section includes chapters 12-14.  Remember, one way to look at this book is below.  The book is 7 parallel sections: the sections are as follow:

1-3                  Christ in the midst of 7 lamp stands

4-7                  Vision of heaven and the 7 seals

8-11                The 7 trumpets

12-14              The Persecuting Dragon

15-16             The 7 bowls

17-19              Fall of Babylon, beast, and false prophet

20-21             The Great Consummation and the devil’s doom

In Chapter 13, the description is rather clear to read but difficult to understand.  I will not write out a summary of what we find in this chapter.  Rather, I will attempt to explain what is meant by the beast and the enigmatic 666 without explaining every detail.  First, I do not think these events are only coming in the future.  Rather, I believe that the reader in the first century and any century following could affirm the veracity of what John is teaching.  The reader in many centuries, at specific times and place, would experience this more intensely the others.

The first beast rises out of the sea (13:1).  The first beast refers to Satan’s hand and points to the nations and governments of the world that are against the church and persecute the church (Is 17:12-13; Rev 17:15).  Just as in the first century the government of Rome possessed the authority to put Christ, His apostles, and other believers to death.  Governments can be brutally violent toward believers both in the first century and ours.  Think of North Korea, Saudi Arabia, and China currently.

The second beast (13:11) rises out of the earth and symbolizes the false religions and philosophies of the world.  These false religions often work together with the secular governments of the world to persecute the believer.  One of the reasons, the governments and false religions can work so well together is because they share a similar world-view.  The second beast outwardly appears like a lamb but when the beast opens his mouth, his language and terrible and exposes his dark heart.

You will notice the cryptic 666 mentioned in Revelation.  If 7 is the perfect number in the Bible, than man’s number is 6, the day of creation he was created.  Six will never reach to 7 and 6 represents man in all his hubris, his striving against God, and his inability to please or serve God on his own.  In fact, man is in opposition to God with all his heart, soul, strength, and mind.

While it may be possible there is a literal seal on God’s people or a literal 666 on unbeliever’s forehead and hand it seems to me unlikely.  Rather, in this cryptic imagery, man in his thoughts (forehead) and his work (hand) is dead set against God.  Man is in rebellion against God in both government and philosophy.  Man, in totality, rebels against God.  But man does not have the last word.

The theme of Revelation is that God is the victor and Christ has won our victory on the cross.  Believers are more than conquerors through Christ.  Yet, I want to reflect on these two spheres: government and philosophy.  It would be easy, but reactionary and unwise, to steer clear on any involvement in politics or philosophy.  We need more godly people in our government and in the media that covers our political system.  We should care about the governing of the democratic nation God has placed us in.  Yes, governments can run amok but if God leads us to serve in this area, we can pursue many aspects of work and study involved with the government and politics.

Yes, philosophy can lead us astray.  But philosophy is a great subject to study or even pursue a degree in if done for the glory of God.  Many pastors and theologians have degrees in philosophy.  C.S. Lewis once wrote, “Good philosophy must exist, if for no other reason, because bad philosophy must be answered… The learned life then, is for some, a duty.”

We must be wary of many areas of life but not afraid nor should we claim some areas of life off limits to believers.  All knowledge, all life, all areas of human endeavors are under God’s control.   Humans are sinners in rebellion against God and can twist any subject or idea against the God who made us and the world.  But, we have the freedom, if God calls us to business, politics, chemistry, medicine, or philosophy, to love God and purse God as we pursue our calling in these areas.

Especially during this Covid crisis, aren’t we glad for chemists?  Aren’t we praying drug company will find a vaccine?  So, in the knowledge that God will overcome all opposition, read and follow politics.  Learn to think and reason properly.  In your calling then, love God will all your heart, with all your soul, with all your strength, and remember also, with all your mind.  Love God with your mind.

Matthew 26 Devotional
by Pastor Mark Hudson

In a crisis or when you are treated poorly what is important is `what you do next’.  It is not what happens to you that matters as much as what you do next.  When we are hurt or rejected, most of us act out of a “Me first” attitude.  We think too often and too much of ourselves.  This is why Jesus is the purest example of godliness.

Some of you have been told you have cancer or heard your spouse wants a divorce or that you have been laid off.  You didn’t hear what was said next.  For the next few days that jarring news is all you could think about.  The color went out of your day, you felt isolated, unsure what to do, and then anger, depression and possibly a host of other negative emotions.

This makes Jesus’ actions and words in Matthew 26 all the more awesome.  If we knew we would be crucified in a few hours, I doubt we would be serving others, speaking of love, and forgiving our betrayer.  Jesus is in a pressure cooker, surrounded by enemies, and facing a violent rejection of his teaching and Himself.  Yet, his calmness and tenderness is never more evident.

Jesus defends Mary of Bethany against the criticism of Judas and others who lamented the waste of her expression of love to Jesus, while never going off on a tirade about the hypocrisy of Judas.  He celebrates what will become The Lord’s Supper moments after Judas leaves.   He calmly teaches, loves, and shows them how to love God in the midst of the cruelest betrayal in human history.  Jesus, ever the teacher, a Man of Sorrows, is focused on his disciples will respond when He is gone.  Jesus, is a servant to the end, caring for His own.

Jesus endures two betrayals; one by Judas and the other by Peter.  Yet, Jesus looks to the cross.  The cross is the cruelest form of death and abject humiliation.  Yet, this is the way, the only way, God would be the most glorified and bring salvation to His people.  Jesus did not waver nor did He falter.  Jesus is the perfect example of godly suffering.

These home-bound days may be hard and we may be tempted to complain.  It is hard and challenging.  But remember our Lord Jesus who endured the reproaches of sinful human beings all His life.  He then ended His life in excruciating pain . . . all to bear our sins on his body.  What a Savior we serve.

Matthew 21
by David Groendyk

In all of God’s wisdom and sovereignty (and possibly Pastor Lawrence’s careful planning?), we read of Jesus’s triumphal entry into Jerusalem on this Palm Sunday. As Jesus mounts his donkey, the crowds lay their cloaks and palm branches down on the road, and the crowd begins to shout, this is clearly an entrance fit for a king (vv. 1–11). As Zechariah prophesied, and as Matthew confirms for us, Jesus is our king. He is the rightful king of his people who has come to be their savior. In fact, whether or not the people realize it, that’s exactly what they’re crying out for. I had to do some research, but do you know what “hosanna” means? It means “save me!” That is exactly what king is supposed to do. Westminster Shorter Catechism question 26 asks, “How does Christ execute the office of a king?” The answer: “In subduing us to his will, in ruling and defending us, and in restraining and conquering all his and our enemies.” Christ has come to free us from our tyrannical bondage to sin. He defeats death itself and conquers the power of hell. We’ve been freed! And he continues to rule and defend us still. What areas in your life do you need to learn to submit to Christ’s rule even more?

King Jesus comes to bring salvation. The problem is that it’s a different kind of salvation and a different kind of rule than many of the crowds in Jerusalem thought it was. That caused an uproar. All along, Jesus has been preaching what his kingdom is like—one that brings spiritual salvation and obedience in the heart of his people—while the crowds were expecting a physical kingdom with Jesus sitting on a throne in Jerusalem. Some listened to Jesus; some didn’t. As Charles Spurgeon once said, “The same sun that melts wax hardens clay.” It seems like the more Jesus preaches the salvation he brings, the more irritated and aggravated the Pharisees get. They can’t stand Jesus. That’s what we see in verses 15–16, 23, 32, and 33–46. The more Jesus proclaims his salvation, the harder their hearts get. How do you respond when God’s Word challenges you, when it tells you something contrary to what you previously thought, or challenges the way you live your life? Is your heart soft?

The response we ought to have to our coming King is to bear fruit. Notice how many of these narratives involve someone bearing correct or incorrect fruit. The money-changers in the temple are bearing bad fruit by taking advantage of the temple sacrifices to make a profit (vv. 12–13). One son is praised as having borne good fruit despite not originally wanting to in contrast to the other son who says he will but actually doesn’t (vv. 28–32; a story I’m sure all you parents can relate to!). The evil tenants are killed because of the way the mishandled the master’s property and people, and the kingdom of God is given to those who produce fruit (v. 43). And, of course, the most explicit example of the fig tree, which Jesus curses because it has no fruit (vv. 18–19). Those who are described as bearing fruit in this passage are the blind and lame (v. 14) and the tax collectors and prostitutes (v. 31)—those whom you wouldn’t ordinarily identify as religious people. Those who don’t bear fruit are the Pharisees, chief priests, and scribes—those whom you would think are definitely believers.

The kingdom of God turns the world upside-down. Jesus is not looking for you to look good. What he wants is faith and repentance. You can obey every law of God perfectly, you can pray long high-falutin prayers, you can give away every penny you own, you could have sat in the church service every Sunday for eighty years, you could have led dozens of Bible studies, but if it does not come from a heart that’s been broken by the misery of your sin and overwhelmed at the mercy and grace of Jesus Christ, it’s just a show. Jesus doesn’t want a show. He wants faith and repentance, and only the good works that flow out of faith and repentance truly are good fruit. That’s what makes the tax collectors and the prostitutes such great examples. They have seen how serious their sins are and have desperately cried out to Christ for mercy. Have you been broken by your sin? Do you cling to Christ for salvation?

Matthew 20 Devotional
by Pastor Lawrence Bowlin

   It has sometimes been said that mercy is not getting what we deserve, whereas grace is getting what we don’t deserve.  Two days ago we read about the importance of giving mercy to others in forgiving them of their sins just as the Lord has been merciful to us in forgiving us of our many sins.  Today, our text shows how the Lord gives an abundance of grace to those who don’t deserve it.

              In the first sixteen verses of this chapter, Jesus compares the kingdom of heaven to a vineyard owner trying to find laborers to work in his vineyard.  Early in the morning he finds a group of men who agree to work in his vineyard for a denarius a day.  It seems that they laid out the terms for their service and the owner agreed to their terms.  Of course, we learned the other day that a denarius was a common wage for a day laborer, so this seemed to be the proper and expected amount of pay for their time working in the vineyard.

About three hours later, the owner goes out seeking more laborers and upon finding some he promises to give them whatever is right, and they agree to work for him.  Then another three hours pass and the owner contracts some more laborers giving that same promise, and still another three hours pass and the same conversation takes place.  Then, finally, at the eleventh hour, he finds still more men standing by who agree to work for him in his vineyard, and they put in an hour’s worth of work before the sun begins to set and it’s time to call it a day.

When the foreman begins to pay the men at the end of the day, those who had only worked an hour received a denarius, so too did those who only worked three hours, and six hours and nine hours.  Lastly, those who had worked all day long also received the denarius that they had agreed upon for their labor.  But after seeing those who had only worked one hour receive a denarius, those first men on the job began to think that they should receive much more for their labor, and when they didn’t, they begin to complain to the master of the house that they bore the brunt of the labor and the heat throughout the day and deserved to paid more.   

This parable is meant to represent some of the Jews, particularly the Pharisees and Sadducees complaining of the entrance of sinners and gentiles into the good graces of Christ and his kingdom.  They had the long history with God; they had the law and the prophets; they had given up so much to try and walk with God, but now, here come these ignorant pagans calling upon the name of the Lord.  It just didn’t seem right that these newbies were getting what they didn’t deserve.  But what the Jews had forgotten, and what we sometimes forget as Christians, is that none of us deserves God’s grace.  None of us deserves his favor; none of us deserves His reward.  We all deserve the wages of our sin, which is death and hell forever.  We must be foolish to continue insisting that we ought to get what we deserve when what we deserve is far from good and profitable to us. 

Instead, we ought to continually stand amazed that we have received a payment or reward at all, that the Lord has found us when we were standing idly by and placed us in his honorable service, and that he has been so generous with us to show us such kindness and grace in the land of the living, and that his generosity extends well beyond this life in the life to come with all the plans he has in store for us.  If we really understood and believed these things even a little, we would not be so quick to begrudge our brothers and sisters when the Lord smiles upon them in love.  Indeed, in this regard, ‘the last shall be first, and the first shall be last.’       

Matthew 18 Devotional
by Pastor Lawrence Bowlin

Spending more time at home with our family can be a great blessing, but it can also be a great challenge, for while we are trying to keep a certain type of physical sickness out of our homes, we can’t quite keep the spiritual sickness out of our hearts.  The problem is: all of us are already sick with sin, and when sick sinners gather together for any lengthy period of time, we have a tendency to share our sickness with each other.  With others, in public settings, we may be able to mask our sickness, somewhat, but at home, our family members hear us coughing up evil words; they smell our foul, sinful breath and they see our sick hypocrisy for what it really is.  And we see the same sickness in our family members as well, and it appears so vile and rank to us.  To us their sin is so obvious, petty and ridiculous, while ours seems so sophisticated, acceptable and even justified.

It is in close quarters, though, that we begin to get a clearer perspective of just how dirty we really are as sinners.  In our text this morning, Peter asks Jesus a simple question in v.21, saying, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?”  But Jesus says to him, “I do not say to you seven times, but seventy-seven times.’  Now, if that seems like a lot, you should consider the parable that Jesus shares afterward to prove his point.  In the story Jesus shares how one man owed the king 10,000 talents and how the king was going to sell him and his family into slavery because he could not pay the debt.  But the man pleaded with the king to give him some time to repay the debt.  And out of pity for him, the king releases him and forgives him of his debt entirely.  But that same servant then went out and found a fellow servant who owed him 100 denari and demanded that he pay him what he owed.  But when the second servant pleaded with the first for more time, the latter refused to have pity upon him, and threw him into prison until he could pay back every penny.

This acts seems even more outrageous to us when we understand the difference between a talent and a denarius.  A denarius was equal to one day’s labor for an average workman, so the second debt in the story was worth about 100 days labor that the servant could easily have worked off in a little over three months.  But a talent is worth a whole lot more than a denarius.  A talent was worth about twenty years of wages as a laborer.  And in the story, the servant owes ten thousand talents or about 200,000 years of labor to the king, a number he can never really repay, but the king freely forgives him of all his debt.

Oh, if we only saw our sin rightly, what a difference it would make in how we treat our fellow believers and our family members.  Yes, they may owe us a great deal of love that they have defaulted on in numerous ways, but their debt is nothing in comparison to the debt that we owe to a holy God, who has loved us with an everlasting love.  How could we possibly hold on to grudges against others, when the Lord so freely forgives us for a much greater debt, that we can never repay Him?  This is what Jesus meant when he taught his disciples to pray, “Lord, forgive us our debts, as we forgive our debtors.”  The Lord will not forgive us the multitude of our sins, if we are not willing to forgive our brother for his sins that are a lot less.  May we remember this parable whenever we are tempted to call in the loan on our neighbor’s debt.  It is foolishness to think this way, when we don’t see our sin aright and understand just how much we really owe to God.

Matthew 16–17
by David Groendyk

Besides Matthew 27 and 28 which tell us about Jesus’s death and resurrection, perhaps no other chapters in this Gospel are as profound or important as Matthew 16 and 17.

Matthew 16 is the turning point of the whole book. Verses 15–19 detail for us Peter’s famous confession. We see that Jesus had accrued quite the diverse reputation amongst the masses. Many people saw Jesus as one of a long line of prophets that God had sent. They thought he might be John the Baptist reincarnated, the second Elijah promised in Malachi 4, or even the prophet in Deuteronomy 18 that was promised to Israel. But none of those answers are sufficient. As Peter confesses, what we must believe about Jesus is that he is the promised Christ, come to save his people from their sins, and that he is the Son of God. All other worldly estimations of Jesus being a masterful teacher, a prophet, or a good example do not do him or his words justice. He is no less than God himself whose mission is to be killed and raised again so that his people might have eternal life (v. 21). Everything hinges on your response to the question, “Who do you say that I am?” (v. 15).

Remember that Jesus looked like an ordinary man. There was nothing about him that would make you think he was God; in fact, quite the opposite (see Isaiah 53:2). All along, these disciples are taking this man at his word and seeing the miracles he performs and trusting that what he has said about him being God was true. Then, in chapter 17, Jesus takes a moment to reveal himself in his full glory. For a brief moment, Peter, James, and John saw Christ’s divinity (v. 2). We don’t know exactly what happened, but when it says “he was transfigured”, somehow, some way, his outward appearance changed. He shone with glory in such a way that his disciples knew he was God. What an amazing sight that would have been! What a grand confirmation of everything they’d believed so far! And someday, you and I will behold Christ in all his glory too. Every doubt you may have had about whether or not this was all real, every hesitation about whether or not this Christianity business was all worth it, will be dispelled the second you close your eyes in death and behold the face of God. What a day that will be! Let that be the fuel to keep you going in life.

Unsurprisingly, though, we will all act in ways that contradict our great hope. The disciples three times are rebuked in these two chapters (16:8; 16:23; 17:20). Peter, who beholds Christ’s glory, will eventually deny Jesus three times (Matt. 26:69–75); James and John will abandon Jesus when he is arrested just like all the others (Matt. 26:56). As plainly as Jesus can lay out for us who he is (16:16–19; 17:1–8) and what he’s done (16:21; 17:9–13; 17:22–23), we are so prone to doubt and wander. What contradictory lives we all tend to live.

Let’s all pray for greater faith. I know that as I’ve written these devotionals, I’ve probably sounded like a broken record. But this is the note that gets played over and over again. Believe! Because this testimony about Jesus is true. And because we so often forget and live like it doesn’t matter. And because it has eternal consequences whether or not we hold fast to Christ (16:24–28). Pray over and over like the man in Mark 9: I believe, but help my unbelief. We will all have to take up our crosses, which means not just having to endure inconveniences in this life, but having to leave behind this world and march to our deaths, like Jesus himself did. Faith, whether great or small, will keep you united to Christ and connected to the God who can accomplish anything for you (v. 20). Behold Christ and believe.

Matthew 14 Devotional
by Pastor Lawrence Bowlin

This chapter opens by revealing the inner thoughts of one of the wicked rulers over Israel.  When Herod the Tetrarch hears about some of the miracles that Jesus had been performing, he believed that Jesus was John the Baptist returned from the dead.  And there is obviously some sense of fear and remorse that Herod is exhibiting here as Matthew gives us the back story of how he killed John.

Truly, John died in a very inglorious manner at the hands of a corrupt and perverted fool.  It all began when John had the audacity to confront the king for unlawfully taking his brother’s wife.  This greatly enraged Herod motivating him to put John to death immediately for publicly shaming him, but Herod feared the people’s reaction to the killing of a prophet, so he bound him in prison instead.  At some point his step daughter dances before him and his entourage, pleasing the king greatly.  More than likely, Herod is in a lustful, drunken stupor at this point and makes a rash oath, promising to give his new daughter whatever she asked.  Then prompted by her mother, who probably coaxed her daughter into dancing provocatively in the first place, the young girl says to Herod, “Give me the head of John the Baptist here on a platter.”  And Herod, realizing the foolhardiness of his vow, but also wanting to maintain his good name before his guests, grants her request, has John beheaded in prison and orders a servant to bring John’s head on a platter to give to the girl that she might give it to her mother.  Who knows what the mother then did with his head.  All we know is that disciples came and buried the rest of his body.

Apparently, Herod wasn’t the only one offended by the public rebuke of John the Baptist.  Herodias was just as distraught.  And in this case, the statement holds true, that ‘hell hath no fury like a woman scorned.”  But what are we to make of this?  If we were to put ourselves in the shoes of King Herod, then we would see clearly how much we hate rebuke and are willing to hurt the one rebuking us and reward the one who seeks to lead us astray.  If we put ourselves in the shoes of John the Baptist, we are confronted with the real fear of the consequences of telling others the truth and then wondering if God will help resolve the dilemma we’ve find ourselves in.

If we consider just how fickle political leaders can be it can cause us even more uneasiness.  To think that many do not make their decisions based upon the law of God but rather on their own whims, lusts and fears, can lead to great bitterness on our part.  Even as my family and the Kaniarz’ wait upon our government to help us to get out of Peru, we see some of the underpinnings of the political machinery and the motivations behind whether someone in government wants to help us or not.  Do they want to help us because Trump didn’t?  Do they merely want exposure?  Are some merely trying to get reelected? We really don’t know the answers to these questions, nor do we want to know all the nitty-gritty details.

I’ve been reading a biography on Martin Luther recently and it shows much of the dirty motivations behind both the Roman Catholic prelates in turning against Luther because he was hurting their purse strings, and how some of the German leaders wanted to help Luther because they wanted to solidify their power in within their own region.  Neither party was necessarily seeking to do the right thing but merely trying to get ahead by either killing or elevating Luther.  But, somehow, God worked through the evil schemes of men to bring about his good purpose.  And he did the same in the life of John the Baptist.  We might find ourselves reluctant to say that at first, since John was prisoned and later beheaded, but it is still true.  God was still working out his good purpose even through the wicked mechanizations of King Herod, his wife, and even his step-daughter.  And somehow, I have to believe he is working out his good purpose through the conflicts between the Peruvian and American governments and even through the various politicians within our own government to hopefully do what is right for us as citizens, but more importantly, to act according to God’s sovereign purpose, even if they don’t know that they are being used in that way, and even if their evil acts are used by God for our good.  It’s certainly something to think about as we go to the Lord in prayer once again placing our lives in His hands.

Seniors Bible Study (55 years and older)
We meet every Friday at 10:00 am for fellowship, study, and prayer. Please check the calendar for cancellations due to weather. Study will be postponed until April 10th.

Men and Women Alone with God-March Luncheon is cancelled.
This ministry seeks to encourage men and women living alone to connect spiritually, socially, and emotionally. For more information regarding this ministry and winter-spring luncheon schedule, click here.