About the series
are structured, multi-week teaching plans (typically 4–8 weeks) focused on a specific book of the Bible, topic, or theme, designed to deepen understanding and increase engagement. They help pastors plan, keep congregations returning, and allow for in-depth, thematic, and balanced preaching on topics like relationships, faith, or specific biblical narratives.
Sermon Series Theme: Trusting God’s Greater Purpose These sermons emphasize that God’s plans are often surprising, but always purposeful. Whether through unanswered prayers, unexpected announcements, or changed plans, God invites His people to trust, obey, and participate in His redemptive work. This Advent series will encouragef believers to reflect on their own responses to God’s calling and to find hope in His faithfulness and grace.
About the series
are structured, multi-week teaching plans (typically 4–8 weeks) focused on a specific book of the Bible, topic, or theme, designed to deepen understanding and increase engagement. They help pastors plan, keep congregations returning, and allow for in-depth, thematic, and balanced preaching on topics like relationships, faith, or specific biblical narratives.
Sermon Series Theme: Trusting God’s Greater Purpose These sermons emphasize that God’s plans are often surprising, but always purposeful. Whether through unanswered prayers, unexpected announcements, or changed plans, God invites His people to trust, obey, and participate in His redemptive work. This Advent series will encouragef believers to reflect on their own responses to God’s calling and to find hope in His faithfulness and grace.
About the series
are structured, multi-week teaching plans (typically 4–8 weeks) focused on a specific book of the Bible, topic, or theme, designed to deepen understanding and increase engagement. They help pastors plan, keep congregations returning, and allow for in-depth, thematic, and balanced preaching on topics like relationships, faith, or specific biblical narratives.
Sermon Series Theme: Trusting God’s Greater Purpose These sermons emphasize that God’s plans are often surprising, but always purposeful. Whether through unanswered prayers, unexpected announcements, or changed plans, God invites His people to trust, obey, and participate in His redemptive work. This Advent series will encouragef believers to reflect on their own responses to God’s calling and to find hope in His faithfulness and grace.
What to Expect
What to Expect
What to Expect
Who it’s for / New here?
Who it’s for / New here?
Who it’s for / New here?
Frequently Asked Questions
Do you have a question you’d like an answer for? Email us at kelby@creativechurchmarketing.com.
Great question. Jesus did in fact bless his enemies.
He blessed all his enemies when he died on the cross so that his enemies could become his friends. Romans 5:10 puts it this way:
“For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.“
In the deepest sense we were all his enemies before we were reconciled to God through the death of Christ.
There can be no greater blessing than to have your sins forgiven and to know that you are a child of God. Jesus’ death was the greatest possible gift to his enemies, and not just to the religious leaders who hated but to the whole human race whose rebellion made his death necessary.
Christ has made a way for his enemies to become his friends.
And he himself paid the price in his own blood.
There is no greater way to bless your enemies than this.
There is certainly nothing wrong with saying, “I am a sinner saved by grace.” The people who object to that term want to stress that we are now saints with a new position by virtue of God’s grace at work in us. That is certainly true. We don’t really have to make a choice. Both sides of this are true:
We are sinners saved by grace.
We are saints who sometimes sin.
One statement emphasizes the continuing reality of sin within the life of a believer. The other emphasizes God’s gift of a new life, a new creation, and a new position. Martin Luther was fond of the Latin phrase, “Simul Justus et Peccator,” which means “At the same time righteous and sinners.” That seems like the right balance to me.
We are truly justified by God’s grace.
We are truly sinners as long as we live.
We don’t have to choose between these two truths because they are true of all believers everywhere all the time. R. C. Sproul summarizes it the way:
“In and of ourselves, under the analysis of God’s scrutiny, we still have sin; we’re still sinners. But, by imputation and by faith in Jesus Christ, whose righteousness is now transferred to our account, then we are considered just or righteous. This is the very heart of the gospel.”
You are a sinner saved by grace and a saint who sometimes sins. As long as you hold to both sides of this great truth, you will be on solid ground.
The New Testament is clear that Jesus rose on the third day. Some people are troubled by the fact that if Jesus was crucified on Friday afternoon and raised on Sunday morning, then he could not have been in the ground for 72 hours.
However, this is not a problem since the Jews had a custom of referring to any part of the day as the full day. We do the same thing in informal conversation: “I saw her last night” doesn’t necessarily you were with her all night long. It means at some point in the evening, you saw her. “I’ll see you tomorrow” doesn’t mean that you’ll spend all day with me. It means that some time tomorrow, you’ll see me and we’ll talk. That’s a common converational idiom that people routinely use.
The Jews did the same thing. For them, any part of the day could count as the whole day.
Jesus was crucified on Friday afternoon. That’s Day 1.
He was in the tomb on Saturday. That’s Day 2.
He was raised on Sunday morning. That’s Day 3.
This means that Jesus was dead and buried for around 36 hours. But since those hours covered parts of three days, they count as the same as the whole.
So there is no biblical problem with Jesus being crucified on Friday and raised on Sunday.
Frequently Asked Questions
Do you have a question you’d like an answer for? Email us at kelby@creativechurchmarketing.com.
Great question. Jesus did in fact bless his enemies.
He blessed all his enemies when he died on the cross so that his enemies could become his friends. Romans 5:10 puts it this way:
“For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.“
In the deepest sense we were all his enemies before we were reconciled to God through the death of Christ.
There can be no greater blessing than to have your sins forgiven and to know that you are a child of God. Jesus’ death was the greatest possible gift to his enemies, and not just to the religious leaders who hated but to the whole human race whose rebellion made his death necessary.
Christ has made a way for his enemies to become his friends.
And he himself paid the price in his own blood.
There is no greater way to bless your enemies than this.
There is certainly nothing wrong with saying, “I am a sinner saved by grace.” The people who object to that term want to stress that we are now saints with a new position by virtue of God’s grace at work in us. That is certainly true. We don’t really have to make a choice. Both sides of this are true:
We are sinners saved by grace.
We are saints who sometimes sin.
One statement emphasizes the continuing reality of sin within the life of a believer. The other emphasizes God’s gift of a new life, a new creation, and a new position. Martin Luther was fond of the Latin phrase, “Simul Justus et Peccator,” which means “At the same time righteous and sinners.” That seems like the right balance to me.
We are truly justified by God’s grace.
We are truly sinners as long as we live.
We don’t have to choose between these two truths because they are true of all believers everywhere all the time. R. C. Sproul summarizes it the way:
“In and of ourselves, under the analysis of God’s scrutiny, we still have sin; we’re still sinners. But, by imputation and by faith in Jesus Christ, whose righteousness is now transferred to our account, then we are considered just or righteous. This is the very heart of the gospel.”
You are a sinner saved by grace and a saint who sometimes sins. As long as you hold to both sides of this great truth, you will be on solid ground.
The New Testament is clear that Jesus rose on the third day. Some people are troubled by the fact that if Jesus was crucified on Friday afternoon and raised on Sunday morning, then he could not have been in the ground for 72 hours.
However, this is not a problem since the Jews had a custom of referring to any part of the day as the full day. We do the same thing in informal conversation: “I saw her last night” doesn’t necessarily you were with her all night long. It means at some point in the evening, you saw her. “I’ll see you tomorrow” doesn’t mean that you’ll spend all day with me. It means that some time tomorrow, you’ll see me and we’ll talk. That’s a common converational idiom that people routinely use.
The Jews did the same thing. For them, any part of the day could count as the whole day.
Jesus was crucified on Friday afternoon. That’s Day 1.
He was in the tomb on Saturday. That’s Day 2.
He was raised on Sunday morning. That’s Day 3.
This means that Jesus was dead and buried for around 36 hours. But since those hours covered parts of three days, they count as the same as the whole.
So there is no biblical problem with Jesus being crucified on Friday and raised on Sunday.
Frequently Asked Questions
Do you have a question you’d like an answer for? Email us at kelby@creativechurchmarketing.com.
Great question. Jesus did in fact bless his enemies.
He blessed all his enemies when he died on the cross so that his enemies could become his friends. Romans 5:10 puts it this way:
“For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.“
In the deepest sense we were all his enemies before we were reconciled to God through the death of Christ.
There can be no greater blessing than to have your sins forgiven and to know that you are a child of God. Jesus’ death was the greatest possible gift to his enemies, and not just to the religious leaders who hated but to the whole human race whose rebellion made his death necessary.
Christ has made a way for his enemies to become his friends.
And he himself paid the price in his own blood.
There is no greater way to bless your enemies than this.
There is certainly nothing wrong with saying, “I am a sinner saved by grace.” The people who object to that term want to stress that we are now saints with a new position by virtue of God’s grace at work in us. That is certainly true. We don’t really have to make a choice. Both sides of this are true:
We are sinners saved by grace.
We are saints who sometimes sin.
One statement emphasizes the continuing reality of sin within the life of a believer. The other emphasizes God’s gift of a new life, a new creation, and a new position. Martin Luther was fond of the Latin phrase, “Simul Justus et Peccator,” which means “At the same time righteous and sinners.” That seems like the right balance to me.
We are truly justified by God’s grace.
We are truly sinners as long as we live.
We don’t have to choose between these two truths because they are true of all believers everywhere all the time. R. C. Sproul summarizes it the way:
“In and of ourselves, under the analysis of God’s scrutiny, we still have sin; we’re still sinners. But, by imputation and by faith in Jesus Christ, whose righteousness is now transferred to our account, then we are considered just or righteous. This is the very heart of the gospel.”
You are a sinner saved by grace and a saint who sometimes sins. As long as you hold to both sides of this great truth, you will be on solid ground.
The New Testament is clear that Jesus rose on the third day. Some people are troubled by the fact that if Jesus was crucified on Friday afternoon and raised on Sunday morning, then he could not have been in the ground for 72 hours.
However, this is not a problem since the Jews had a custom of referring to any part of the day as the full day. We do the same thing in informal conversation: “I saw her last night” doesn’t necessarily you were with her all night long. It means at some point in the evening, you saw her. “I’ll see you tomorrow” doesn’t mean that you’ll spend all day with me. It means that some time tomorrow, you’ll see me and we’ll talk. That’s a common converational idiom that people routinely use.
The Jews did the same thing. For them, any part of the day could count as the whole day.
Jesus was crucified on Friday afternoon. That’s Day 1.
He was in the tomb on Saturday. That’s Day 2.
He was raised on Sunday morning. That’s Day 3.
This means that Jesus was dead and buried for around 36 hours. But since those hours covered parts of three days, they count as the same as the whole.
So there is no biblical problem with Jesus being crucified on Friday and raised on Sunday.