E.P.I.C. Word of Truth

Leaving the Valley: Marching Toward the Mountain Top (Micah 7:2-9)

So what you have in Micah 7 is the voice of a righteous man living in a nation under judgment. He is not naive about the sin around him, and he is not unaware of the sin within him.
He feels the weight of national collapse and the weight of personal guilt. He has watched justice break down, truth be silenced, and enemies rise in power.
But—in the midst of it all, Micah speaks words that defy despair. "Rejoice not against me, O mine enemy: when I fall, I shall arise..." (v. 8)
That is what makes this passage so compelling. It is a cry of defiant hope. This is not an idealist. This is a man who has been in the valley, who has tasted the consequences of sin, who has witnessed devastation, and yet—he still looks up and says, "My God will hear me... He will bring me forth to the light... I shall behold His righteousness."
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The Doctrine of Angels - Part 3

We live our lives surrounded by the tangible, the visible, and the physical. Yet, that is the least of our reality. The greatest part of our reality we cannot see. The spiritual world is vast and eternal.
We navigate our days based on what our eyes see and what our hands touch. But Scripture tells us that beyond the veil of our senses lies an invisible world filled with celestial beings—angels—sent by God Himself, engaged in divine ministry, and intricately involved in our lives.
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When You Don't Want to Do Anything (Psalm 42:5): Prisoners of Hope Series #2

One of the realities of the Christian life that is often misunderstood is the presence of spiritual dryness.
There are times when we feel vibrant, when prayer is easy, when the Word of God leaps off the page and grips our hearts. There are seasons when obedience flows naturally, when the fire of devotion burns bright, and when we feel a deep sense of intimacy with the Lord.
But… there are also times when none of that seems to be true. There are seasons in the Christian life when we simply don’t want to do anything.
We don’t want to read the Bible.
We don’t want to pray.
We don’t want to fight sin.
We don’t even want to go through the motions.
The fire we once had seems to have burned low, and we feel spiritually dull, tired, and numb.
This is not uncommon. In fact, this kind of struggle is woven throughout the pages of Scripture.
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Despairing Even of Life (II Corinthians 1:8-11): Prisoners of Hope - Sermon 1

The Apostle Paul, the most influential missionary in church history, a man of unwavering faith and perseverance, openly confesses here that he was "pressed out of measure, above strength, insomuch that we despaired even of life." This is not a casual statement. The Greek word for despaired (ἐξαπορέομαι, exaporeō) means to be utterly without a way out, completely at a loss, to feel trapped with no escape.
This is deep affliction.
This is the kind of suffering that pushes a person to the very brink.
This is the kind of affliction that pushes a person to the edge where life itself feels like it is slipping away.
This is the inspired Word of God - Paul is not exaggerating here. He is describing a moment in which he and his companions believed they were going to die.
And yet, what do we see in this passage? That God had a purpose even in this depth of suffering—to strip Paul of all self-reliance and teach him to trust only in "God which raiseth the dead” (v.9).
This passage is not just about suffering; it is about where we place our trust in suffering. Paul’s affliction serves as a lesson for us: When we reach the end of our rope, the end of our strength, we discover the sufficiency of God's power.
Let’s examine four key truths from this passage that will help us understand how we, as believers, are to respond when we find ourselves despairing even of life.
The Weight of Suffering
The Purpose of Suffering
The Power of Deliverance
The Role of Prayer
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Let the Women Learn (I Timothy 2:8-15)

This is one of the most controversial passages in 1 Timothy. And one of the most controversial and ignored or twisted passages in all of Paul’s letters, of the New Testament, and all of the Bible. It has not always been controversial, twisted, or ignored.
That is a more recent phenomenon in the history of the church. And controversial does not necessarily mean unclear. It is very clear.
The passage itself is not too difficult to understand. Our problems with it today have to do with the proper and biblical application of this text. It has been gotten wrong, and misused and abused – quite often in my opinion, among conservative circles.
We believe the Bible is God’s Word to us. We believe this passage is God’s Word to us. So we cannot ignore it. We should not abuse it. We must strive to get it right – and then believe it, preach it, teach it, and live it out.
If this is not God’s word, then the problems with the application of this passage disappear. Then you can simply say, Times have changed. But we are not a liberal church – we are a biblical church.
So we affirm this to be God’s Word for us today – just as much as it was God’s Word for the 1st century Christians that first heard it. It is as relevant today as it ever was.
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Who Are Men & Who Are Women? (I Timothy 2:8-9)

This passage assumes that we already have a grasp on God’s purpose for men and women. Paul assumes that is basic and elementary, but in our society today, unfortunately for many this is not the case.
Paul refers back to Genesis 1, 2, and 3 — so, there is something that we need to know from Genesis before we can make sense of 1 Timothy. With this sermon, we are going to go back to the basics and seek to give a concise theology of the sexes. I am using the word “sexes” intentionally because I am trying to get at the normal, natural, biological reality of men and women. 
Now, we are called to honor God's design in an Age of Confusion. We are living in a day where the world has lost its mind. The culture we see around us is not just confused—it is in open rebellion against the God of the universe.
It has forsaken truth, rejected creation, and shaken its fist at the Almighty. One of the clearest battlegrounds of that rebellion is the denial of God’s design for men and women.
The world hates
It hates the order of creation.
It hates the headship of man.
It hates the beauty of biblical womanhood.
And it will shout down, cancel, and destroy anyone who dares to stand against its radical self-destruction. And yet, stand, we must!
We must not compromise.
We must not waver.
We must not shrink back in fear.
Because this is not about personal preference or cultural tradition—this is about God’s glory. This is about obedience to His Word. This is about whether we will bow to the spirit of this age or whether we will submit to the unchanging and holy authority of Scripture.
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Lifting Holy Hands: A Call to Pure & Faithful Prayer (I Timothy 2:1:7-8)

In these verses, God is summoning us through His Word to a life of prayer that shakes the heavens and transforms the earth. 1 Timothy 2:1, 7-8 stands as a holy command, beckoning us to prioritize prayer—not as a perfunctory duty, but as an all-encompassing posture of our lives before the living God.
The Apostle Paul’s words thunder down through the centuries: "I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men… [then verse 8] I will therefore that men pray every where, lifting up holy hands, without wrath and doubting."
“I exhort” “I will”
What does this mean for us today?
It means that our prayers are not peripheral to our faith—they are the very lifeblood of our communion with God.
It means that to pray is not merely to speak into the void; it is to step boldly into the throne room of grace, where the King of kings bends His ear to hear us.
And it means that the purity of our hearts, the truth of our words, and the faithfulness of our actions matter infinitely in the sight of God.
But here is the question that presses upon us with unrelenting urgency: Do we live as if prayer is our lifeline to God? Or have we allowed prayer to be reduced to a hurried formality, a rushed checklist, or a desperate last resort?
Paul’s exhortation cuts through our complacency like a blade: Pray! Pray everywhere. Pray with holy hands lifted, hearts unshackled by anger, and minds fortified against doubt.
This is not a casual request; it is a divine summons to live with heaven in view and Christ at the center of all we do. It is a call to be a people who pray with urgency, speak truth with boldness, and approach God with faith that moves mountains.
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One God, One Mediator, One Ransom for All (I Timohty 2:5-7)

No amount of effort or ingenuity could ever bridge that gap. Yet, into this hopelessness, God Himself provided the only solution. He sent His Son, Jesus Christ, not just to show the way, but to be the way—the one and only mediator who could bring sinful humanity back into fellowship with God.
Today, we turn to one of the most powerful and foundational texts in Scripture: 1 Timothy 2:5-7. Paul, under the inspiration of the Holy Spirit, declares with clarity and urgency, “For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time.”
This passage confronts a world that loves to believe in “many ways” to God, in endless “doors” to heaven. It contradicts a culture that prizes individualism and self-made spirituality. But here we see an unyielding truth:
There are not many ways, only one.
There are not many mediators, only one.
There are not many doors, only one—Jesus Christ, the one who gave Himself as a ransom for all.
This message is more than theology; it is the heartbeat of the gospel. It declares the exclusivity of Jesus as the only means of salvation and emphasizes that His work on the cross was sufficient and final.

The Fall of False Religion to the Sovereign God (Revelation 17)

Let us fix our hearts and minds on the grandeur of God’s righteous judgment, a truth proclaimed from the pages of His eternal Word.
As we delve into the mystery of divine justice upon Babylon, that city of ancient pride and rebellion, we are drawn to the sovereign orchestration of God in the affairs of nations, “For God hath put in their hearts to fulfil his will” (Revelation 17:17).
Babylon—first among the Gentile kingdoms to subdue God’s chosen people, Israel—was not merely a tool of conquest but an instrument of divine discipline.
Thus saith the Lord through His prophet, "And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith the Lord" (Jeremiah 51:24).
How sobering is this truth: God, who raises up rulers and nations, also casts them down for their pride and iniquity. Babylon, far more than an ancient empire, stands as a symbol of every false system of worship and rebellion against the Most High.
From her idolatrous foundations to her end-time personification as the harlot of Revelation 17, she epitomizes humanity's defiance against the holy God.
As we contemplate this, let us marvel at the divine paradox: God’s sovereign use of evil to accomplish His purposes while rendering just recompense to wickedness.
Babylon’s rise and fall unveil both the holiness of God and the rebellious heart of man. Yet, in these judgments, we see the gospel’s shadow—pointing to the ultimate victory of Christ, the Lamb who was slain, who will one day cause every knee to bow and every tongue to confess His Lordship.
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Strengthen the Church for the Good of Society (I Timothy 2:1-4)

For the church to fulfill what I Timothy 2:1-4 teaches us, and tells us the church is supposed to do, we need to be a healthy church, a biblical church, in other words, a strong church.
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