These are the You Tube videos of Pastor Randy Powell, of First Baptist Church of Franklin, PA.  Feel free to comment and share.

Pastor Randy Powell

What would be different about our world if we knew that there was no life after death?  Considering that most people both now and throughout history have some sort of belief in an afterlife, the changes would not be small.  The Apostle Paul outlines three of them, (1) we would lose our connection to our ancestors, (2) any rationale for self-sacrifice {much less worth dying for}, and (3) any hope for final Justice.  In the end, without a resurrection the most likely human response is, "Let us eat and drink, for tomorrow we die."  Hedonism and hopelessness are a toxic combination.  Thankfully, Paul's thought is only a hypothetical, for the resurrection of the dead IS a reality, there will be a Judgment Day, and we have every reason to Hope beyond this life when we are in Christ.

Sermon Video: Pastor Randy Powell - A world without life after death, 1 Corinthians 15:29-32

How does it all end?  The Apostle Paul offers an interesting analysis of the End Times by approaching it through the lens of authority/power.  When Christ returns, and begins the final unfolding of God's will, it will be a tumultuous time indeed, but one in which the authority, power, and dominion of the Son of God (achieved by the Father, and given back to the Father by the Son) will become unchallenged and unquestioned, with even Death itself falling victim to the glorious reign of Jesus Christ.

Sermon Video: Pastor Randy Powell - Christ will reign, 1 Corinthians 15:23-28

Having already detailed the many witnesses to the resurrection of Jesus Christ, the Apostle Paul offers his own experience last of all.  Paul does this for a very important reason, he was 'one abnormally born' in the Holy Spirit because he was called by God's grace when he was in the midst of persecution the Church.  God's grace reached out to Paul in a dramatic way, turning his life of violence into a life of self-sacrifice and dedication to the Gospel.  The thing is, everyone alive today is a recipient of God's grace, every breath we take is an example of God's grace falling upon the righteous and unrighteous alike {Jesus makes this point in the Gospels when referring to the beneficial rain falling for the both the just and unjust}.  We are all what we are because of God's grace.  As John Bradford said, "There but for the grace of God, goes John Bradford."  None of us deserve God's grace, both our sinful human nature and our broken human civilization (nurture) would doom us all to lives that are 'violent, brutish, and short' if not for the grace of God.  Like Paul, we too are dependent upon God's grace, and we too must respond to that grace with self-sacrificial service on behalf of the cause of the Gospel...The next time you see a Lost sinner, let this phrase be in your heart, "There but for the grace of God, go I", and then show God's love to that person.

Having already detailed the many witnesses to the resurrection of Jesus Christ, the Apostle Paul offers his own experience last of all.  Paul does this for a very important reason, he was 'one abnormally born' in the Holy Spirit because he was called by God's grace when he was in the midst of persecution the Church.  God's grace reached out to Paul in a dramatic way, turning his life of violence into a life of self-sacrifice and dedication to the Gospel.  The thing is, everyone alive today is a recipient of God's grace, every breath we take is an example of God's grace falling upon the righteous and unrighteous alike {Jesus makes this point in the Gospels when referring to the beneficial rain falling for the both the just and unjust}.  We are all what we are because of God's grace.  As John Bradford said, "There but for the grace of God, goes John Bradford."  None of us deserve God's grace, both our sinful human nature and our broken human civilization (nurture) would doom us all to li

Sermon Video: Pastor Randy Powell - by the grace of God I am what I am, 1 Corinthians 15:8-11

Are good people in heaven?  The problem with this question is that it assumes a definition of the term "good" that is not connected to the holiness and righteousness of God.  If we ask the question according to that standard of purity and perfection, the answer would be "yes", but with the important caveat that there are no such people.  A theme in the Bible, expressed here by Solomon in Ecclesiastes, is that humanity is fallen, in open rebellion against God, and without hope on our own of rectifying the situation.  It is not enough to claim to do 99 morally upright deeds for every 1 immoral act, nor even 999 to 1, for even such lofty aspirations fall short of the standard of righteousness that God set forth for the Messiah: sinless perfection.  Thus our need for a savior, a Messiah, comes into focus, if God had not come to save us, humanity would have remained in hopelessness.

Sermon Video: Pastor Randy Powell - The Messiah Needed, Ecclesiastes 7:20

Bringing his instructions about propriety and order within the church to a close, the Apostle Paul reminds the Christians at the Church of Corinth that they were not the ones who created the Scriptures, nor were they the only ones to whom it was given.  Paul is reminding them of the authority of Scripture over them, and of their need to conform to the Word of God.  The principle behind this is easily applied to churches in any time or place, as we too must respect the authority of God's Word and not attempt to substitute what God has said through the Spirit for our own judgment.  What of those who ignore this warning, who teach/preach against what the Word declares?  Paul declares that they will be ignored, and three examples of this are given in the message: Arius' false 4th century doctrine regarding Jesus (which the Church properly denounced through the Council of Nicaea), the dualist belief of the Cathars in 11th century France (which the Church immorally dealt with through a genocidal war and mass burning of people at the stake), and the contemporary example of the Prosperity Gospel of Paula White-Cain (which the Church has not yet rejected).  The point is, heretics and charlatans have always been with us and our need to remain on our guard, and judge those who speak/write by the Word of God, will remain.

Bringing his instructions about propriety and order within the church to a close, the Apostle Paul reminds the Christians at the Church of Corinth that they were not the ones who created the Scriptures, nor were they the only ones to whom it was given.  Paul is reminding them of the authority of Scripture over them, and of their need to conform to the Word of God.  The principle behind this is easily applied to churches in any time or place, as we too must respect the authority of God's Word and not attempt to substitute what God has said through the Spirit for our own judgment.  What of those who ignore this warning, who teach/preach against what the Word declares?  Paul declares that they will be ignored, and three examples of this are given in the message: Arius' false 4th century doctrine regarding Jesus (which the Church properly denounced through the Council of Nicaea), the dualist belief of the Cathars in 11th century France (which the Church immorally dealt with through a genoc

Sermon Video: Pastor Randy Powell - God's Word, not our word 1 Corinthians 14:36-40

As the Apostle Paul continues to explain the need for peace, not disorder, in the Church, he emphasizes that when the Word of God is shared, the audience ought to weigh carefully what is said. In addition, Paul makes it clear that only one should speak at a time, emphasizing that the Church is not intended to be led by one voice only, and that those who prophecy need to exercise self-control. 
 
At this point, the controversial portion of Paul's teaching occurs, the phrase, "as in all the congregations of the Lord's people" either ends the sentence, "For God is not a God of disorder but of peace" or starts the sentence that ends, "women should remain silent in the churches." As the original Greek contains no punctuation (including paragraph divisions), it is an interpreters choice whether that added emphasis belongs to the need for order or the call for women to be silent. In addition, it is an open question whether or not Paul's instructions here regarding women are timeless or time-bound. In other words, are they intended to be instructions for all churches, at all times, in all places, or are they instructions for the 1st century Greco-Roman churches. Is it necessary for order for women always to be silent or simply in the cultural setting of the Early Church? The majority of the disagreement about this passage (and similar instructions in 1 Timothy 2:11-12) can be seen through the timeless vs. time-bound debate, one that God-honoring people end up on both sides of. 
 
Whatever one concludes about Paul's words here (for them and us, or them and not us) it is crucial that we keep central the Bible's (and thus God's) high view of the purpose and role of women. Their absolute equality in relation to the Gospel, and crucial contribution to the health and vitality of every church, regardless of how that role is exactly defined.

As the Apostle Paul continues to explain the need for peace, not disorder, in the Church, he emphasizes that when the Word of God is shared, the audience ought to weigh carefully what is said.  In addition, Paul makes it clear that only one should speak at a time, emphasizing that the Church is not intended to be led by one voice only, and that those who prophecy need to exercise self-control.

At this point, the controversial portion of Paul's teaching occurs, the phrase, "as in all the congregations of the Lord's people" either ends the sentence, "For God is not a God of disorder but of peace" or starts the sentence that ends, "women should remain silent in the churches."  As the original Greek contains no punctuation (including paragraph divisions), it is an interpreters choice whether that added emphasis belongs to the need for order or the call for women to be silent.  In addition, it is an open question whether or not Paul's instructions here regarding women are timeless or time-

Sermon Video: Pastor Randy Powell - Women should be silent? 1 Corinthians 14:29-35

Less than twenty-four hours before his brutal death upon a Roman cross, Jesus celebrates the Passover with his chosen disciples; his friends.  He tells them, "I have eagerly desired to eat this Passover with you before I suffer."  For Jesus there was immense value in this time with his companions before he walked the Via Dolorosa (Way of Sorrows) alone.  Jesus' friends bolstered his courage and his hope, helping him find the endurance to complete the Father's plan and drink the cup placed before him.  We too require Christian fellowship to fulfill the tasks assigned to us by the Father.

Sermon Video, Pastor Randy Powell: Jesus and his friends, Luke 22:14-16

There is a tension that exists between the assertion of individual rights and the obligations those same individuals have to other people. That tension exists regularly within modern society, especially in the United States, but it is far more acute within the Church. As disciples of Jesus Christ, we have been called to a life of service and self-sacrifice on behalf of both our brothers and sisters in Christ and the Lost to whom we are obligated to share the Gospel in love. 
 
Paul understood this tension as he wrote to the Christians at the church in Corinth that although they were free to eat meat that had been offered to idols, for in reality idols are nothing for there is only one God, yet those same Christians needed to "be careful" lest the exercising of their freedom might inadvertently lead to the temptation to sin on the part of fellow Christians who did not posses the same level of knowledge. It is Paul's contention, and thus our command from Holy Scripture, that as Christians we must be willing to sacrifice our individual rights, even if the action is in no way a sin for us, if it will be an example that leads others into sin, it will then become a sin for us. The action itself doesn't go from being a matter of freedom to being a sinful choice, it is the action toward our fellow Christians, influencing them toward temptation (for them) that makes it a sinful choice for us. I know that's somewhat complicated, here's it in a nutshell: If an action is ok for me, but not ok for a fellow Christian, and my doing that action might lead him/her into temptation, I am obligated to abstain for their sake. Our obligations outweigh our rights, love must triumph over freedom.

There is a tension that exists between the assertion of individual rights and the obligations those same individuals have to other people.  That tension exists regularly within modern society, especially in the United States, but it is far more acute within the Church.  As disciples of Jesus Christ, we have been called to a life of service and self-sacrifice on behalf of both our brothers and sisters in Christ and the Lost to whom we are obligated to share the Gospel in love.

Paul understood this tension as he wrote to the Christians at the church in Corinth that although they were free to eat meat that had been offered to idols, for in reality idols are nothing for there is only one God, yet those same Christians needed to "be careful" lest the exercising of their freedom might inadvertently lead to the temptation to sin on the part of fellow Christians who did not posses the same level of knowledge.  It is Paul's contention, and thus our command from Holy Scripture, that as Christia

Sermon Video: Pastor Randy Powell - Debatable Matters Part 3, 1 Corinthians 8:9-13

As Paul continues to speak to the issue at Corinth of whether or not Christians there should eat meat that had been previously offered as part of idol worship, he next delves into the topic of consistency. It seems that the Christians at Corinth, like most everyone else, lacked true consistency in their thinking. They knew that there is only one God, and that therefore idols do not represent anything real, but they still felt guilty about the association with them that eating meat entailed for them. 
 
 
 
Inconsistency in our Christian Worldview is a common problem, and at times an exceedingly dangerous one, for all Christians. While we may know the Truth, we do not always think and act in accordance with it, often resulting in contradictions that deny by our words/actions what we claim to believe. 
 
 
 
Is our conscience the solution to an inconsistent worldview? Unfortunately, as the Christians in Corinth were experiencing, our conscience can become warped or blunted through association with un-Biblical ideas and sinful actions. The value, then, of our conscience is more along the lines of an early-warning system, something to cause us to be cautious, than an actual decision making tool. In time, as our minds become more Christ-like through spiritual growth and discipleship, our conscience will follow suit, becoming more effective. 
 
 
 
In the end, it is beneficial for Christians to focus upon the common ground that we all share (belief in one God, the Trinity, the Word, salvation by faith in Christ, etc.), those areas which are not debatable, as we recognize that we must agree on these core beliefs, but were not meant to agree on the host of secondary issues. Within that common ground of belief, we also as Christians share a common purpose, for regardless of our background or perspective as Christians, we all have been called to live by and for God.

As Paul continues to speak to the issue at Corinth of whether or not Christians there should eat meat that had been previously offered as part of idol worship, he next delves into the topic of consistency.  It seems that the Christians at Corinth, like most everyone else, lacked true consistency in their thinking.  They knew that there is only one God, and that therefore idols do not represent anything real, but they still felt guilty about the association with them that eating meat entailed for them.



Inconsistency in our Christian Worldview is a common problem, and at times an exceedingly dangerous one, for all Christians.  While we may know the Truth, we do not always think and act in accordance with it, often resulting in contradictions that deny by our words/actions what we claim to believe.



Is our conscience the solution to an inconsistent worldview?  Unfortunately, as the Christians in Corinth were experiencing, our conscience can become warped or blunted through associatio

Sermon Video: Pastor Randy Powell - Debatable Matters Part 2, 1 Corinthians 8:4-8

Why do people get married? While the reasons abound, the Apostle Paul, in finishing the section of his letter to the Church in Corinth that focuses upon sex and marriage, touches upon four of the more common ones: honor, passion, compulsion, and happiness. The text itself focuses upon issues relating to the decision to marry or not to marry from a 1st century cultural perspective, but the idea of why people choose to get married (and widows/widowers to remarry or not) is certainly relevant for any cultural setting. 
 
 
 
In the end, the will of God allows freedom for Christians to decide if they want to be married, and when, within the framework of the Law of God as outlined in his Word. Within that framework: one man, one wife, for life, it is not a moral issue for a disciple of Jesus Christ to marry or not. Some will prefer to continue living in celibate singleness, some will decide that after losing one spouse to death that they do not want to remarry, but some will choose to enter into the holy bond of marriage, emphasizing some combination of honor, passion, or the pursuit of happiness in their minds (but hopefully not compulsion). God wants his people to be happy, as our heavenly Father, God knows that true and lasting happiness is only found in union with him, not rebellion against him. The Christian worldview thus emphasizes the primacy of obedience to the Law of God, placing issues of love, happiness, rights, or freedoms behind conformity to the dictates of God's righteousness, holiness, and justice (and not just relating to marriage, in all parts of our lives). Within the framework of marriage (and sexual purity) ordained by God, there is room for us to consider what our honor, passion, and happiness is asking of us. {FYI, the point in question: to marry or not, is illustrated in the sermon by my retelling of my own proposal of marriage to my beautiful wife Nicole, in October of the year 2000.}

Why do people get married?  While the reasons abound, the Apostle Paul, in finishing the section of his letter to the Church in Corinth that focuses upon sex and marriage, touches upon four of the more common ones: honor, passion, compulsion, and happiness.  The text itself focuses upon issues relating to the decision to marry or not to marry from a 1st century cultural perspective, but the idea of why people choose to get married (and widows/widowers to remarry or not) is certainly relevant for any cultural setting.



In the end, the will of God allows freedom for Christians to decide if they want to be married, and when, within the framework of the Law of God as outlined in his Word.  Within that framework: one man, one wife, for life, it is not a moral issue for a disciple of Jesus Christ to marry or not.  Some will prefer to continue living in celibate singleness, some will decide that after losing one spouse to death that they do not want to remarry, but some will choose to enter

Sermon Video: Pastor Randy Powell - Why do people get married? 1 Corinthians 7:36-40

Is a life of celibacy make one closer to God than a life which includes marital sex? Is Celibacy a spiritually superior choice? The Apostle Paul had the opportunity to make that claim in his first letter to the church at Corinth when he addressed the topics of celibacy and marriage, but Paul did not make any such claim. Why not? Because as a Jew and a Christian, Paul understood that God's creation was "good" prior to the Fall, that there is no moral distinction between the physical and the spiritual. This Judeo-Christian worldview contrasts with the Platonic dualism of Greek philosophy which envisioned the physical realm as the source of evil and the spiritual as the source of good. As such, that dualism led toward viewing asceticism (self-denial) as a potential solution, thus supposedly elevating the spiritual by denying the physical. This viewpoint was absorbed with the rest of Greek philosophy by the Church, resulting in a new non-biblical, and even anti-biblical viewpoint regarding virginity, sex, and marriage which eventually led to the monastic movement and many centuries later, to priestly celibacy. 
 
In the end, the embracing of celibacy as holier than marital sex by portions of the Church has led to a variety of non-biblical attitudes, including the association of "dirty" with sex, and the view that marital sex ought not be a pleasurable aspect of the "one flesh" union of marriage, but rather simply a means to procreation, a sort of necessary evil. The Church has much to be thankful for to Greek philosophy, the inclusion of spiritual/physical dualism is not one of them. God created humanity as male and female with a sexual capacity and desire, God created marriage, both of which must be inherently good, not evil. Is celibacy superior to marriage? Not at all.

Is a life of celibacy make one closer to God than a life which includes marital sex?  Is Celibacy a spiritually superior choice?  The Apostle Paul had the opportunity to make that claim in his first letter to the church at Corinth when he addressed the topics of celibacy and marriage, but Paul did not make any such claim.  Why not?  Because as a Jew and a Christian, Paul understood that God's creation was "good" prior to the Fall, that there is no moral distinction between the physical and the spiritual.  This Judeo-Christian worldview contrasts with the Platonic dualism of Greek philosophy which envisioned the physical realm as the source of evil and the spiritual as the source of good.  As such, that dualism led toward viewing asceticism (self-denial) as a potential solution, thus supposedly elevating the spiritual by denying the physical.  This viewpoint was absorbed with the rest of Greek philosophy by the Church, resulting in a new non-biblical, and even anti-biblical viewpoint re

Sermon Video: Pastor Randy Powell - Celibacy or Marriage? 1 Corinthians 7:8-11

In 1 Corinthians 7:3-7, the Apostle Paul delves into a topic that most people would rather not talk about, or at least would be embarrassed discussing in public: sex within marriage.  While most people know that the Bible forbids sex outside of marriage in both the Old Testament and the New, the Word of God at the same time encourages sex within marriage as a blessing from God.  Far from elevating celibacy as holier than marital sex, Paul commends regular sexual activity between husbands and wives as the natural God-honoring consequence of their union as "one flesh".  To deny this within a marriage may lead to frustration, temptation, and eventually sexual immorality.  The hallmark of this passage of Scripture is the idea of a mutually beneficial sexual relationship within marriage.  The idea of dominance or selfishness is nowhere to be found, rather a servant's heart of putting your spouse's needs first is emphasized, which ought to result in both the husband and the wife being respected within the marriage.  Why does God care about what happens sexually in a marriage?  What kind of loving Father would not concern himself with such an important facet of the foundation institution of society?

In 1 Corinthians 7:3-7, the Apostle Paul delves into a topic that most people would rather not talk about, or at least would be embarrassed discussing in public: sex within marriage.  While most people know that the Bible forbids sex outside of marriage in both the Old Testament and the New, the Word of God at the same time encourages sex within marriage as a blessing from God.  Far from elevating celibacy as holier than marital sex, Paul commends regular sexual activity between husbands and wives as the natural God-honoring consequence of their union as "one flesh".  To deny this within a marriage may lead to frustration, temptation, and eventually sexual immorality.  The hallmark of this passage of Scripture is the idea of a mutually beneficial sexual relationship within marriage.  The idea of dominance or selfishness is nowhere to be found, rather a servant's heart of putting your spouse's needs first is emphasized, which ought to result in both the husband and the wife being respec

Sermon Video: Pastor Randy Powell - Marriage and Temptation, 1 Corinthians 7:3-7

As an introduction to the next seven sermons from 1 Corinthians 7 that focus upon the topics of marriage, sex, and celibacy, this message looks at the nature of sex in relation to the creation of humanity by God as male in female with the inherent capacity and need for sexual fulfillment.  The Church has struggled with this issue in its history, from promoting the false piety of celibacy above marriage, to allowing lax standards in relation to sexual immorality, but despite that failure, the function and purpose of sex remains ordained by God within marriage, a blessing of joy and union for those who embrace the Law of God reflected in our nature.

Sermon Video, Pastor Randy Powell - Christianity and Sex, 1 Corinthians 7:1-2

The physical realm that we inhabit is in a state of constant change, everything we know changes, with only one exception. There is only one thing that doesn't change: God. The prophet Malachi, in response to the complaint of the people that God's justice was absent, responds by speaking of the messenger to come who would prepare the way for God himself to come among his people. This dramatic change, for us, does not harbinger a change within God, for Jesus the Son of God was still one with the Father, even while taken upon himself humanity. 
What does it mean that God does not change? It allows for humanity a sure foundation for morality and ethics, for they can be built upon the changeless character of God, and it provides hope and security for we know that the promises of God will never falter, for God does not change. In the end, it is the changeless nature of God which allows his people to exist, for despite their ample shortcomings in conforming to his holiness, they are not destroyed, for God has promised to redeem them and make them into a holy people, and God does not change.

The physical realm that we inhabit is in a state of constant change, everything we know changes, with only one exception.  There is only one thing that doesn't change: God.  The prophet Malachi, in response to the complaint of the people that God's justice was absent, responds by speaking of the messenger to come who would prepare the way for God himself to come among his people.  This dramatic change, for us, does not harbinger a change within God, for Jesus the Son of God was still one with the Father, even while taken upon himself humanity.
What does it mean that God does not change?  It allows for humanity a sure foundation for morality and ethics, for they can be built upon the changeless character of God, and it provides hope and security for we know that the promises of God will never falter, for God does not change.  In the end, it is the changeless nature of God which allows his people to exist, for despite their ample shortcomings in conforming to his holiness, they are not d

Sermon Video: "I the LORD do not change" Malachi 3:1-6

We all know that God "is love", even those who rarely, if ever, attend church seem to know that, but does God "hate" too? The Word of God makes it clear that there are things which God hates, primarily things connected to idolatry, false testimony and violence among his people, but included within that list is something generally accepted by society: divorce. The prophet Malachi declares that the LORD has said, "I hate divorce", a statement of God's response to the dissolution of marriages that leaves little wiggle room to those who value the authority of the scriptures. 
 
Why does God hate divorce? Malachi lists several reasons: (1) It is the breaking of a vow witnessed by God, (2) it is a rejection of the design of God as our Creator that two would become one in marriage, (3) it has a negative affect upon our responsibility to raise up "godly offspring", and (4) it puts the vulnerable party, usually women and children, into danger by depriving them of support and protection. 
 
The Church is not unfamiliar with divorce, we have seen ample evidence that the people of God, when society allows them to do so, are willing to utilize divorce at rates nearly equal to those of their non-believing countrymen. What ought we to do in response? First, we must follow Malachi's example and warn our fellow Christians of the emotional and spiritual consequences of divorce, then we must help those who have made the mistake of seeking divorce to find forgiveness, as well as helping those who have been harmed by divorce to find reconciliation and healing.

We all know that God "is love", even those who rarely, if ever, attend church seem to know that, but does God "hate" too?  The Word of God makes it clear that there are things which God hates, primarily things connected to idolatry, false testimony and violence among his people, but included within that list is something generally accepted by society: divorce.  The prophet Malachi declares that the LORD has said, "I hate divorce", a statement of God's response to the dissolution of marriages that leaves little wiggle room to those who value the authority of the scriptures.
 
Why does God hate divorce?  Malachi lists several reasons: (1) It is the breaking of a vow witnessed by God, (2) it is a rejection of the design of God as our Creator that two would become one in marriage, (3) it has a negative affect upon our responsibility to raise up "godly offspring", and (4) it puts the vulnerable party, usually women and children, into danger by depriving them of support and protection.

The 

Sermon Video: Pastor Randy Powell - God Hates Divorce, Malachi 2:13-16

This was my first public sermon, given at my home church, Galilee Baptist Church, Easter 1997.  Twenty years and over 500 sermons later, I've improved my delivery and writing quite a bit (I think), although my wife noted that I still slouch the same way.

Sermon Video: Pastor Randy Powell - The Curtain is Torn, Luke 23:45 (1997)

The prophet Malachi warns the people of Israel against the practice of marrying outside of the Covenant people, not for any racial reason, but because it brings into the nation those who worship other gods, and foster disunity within marriages and in parenting. The same warning applies to the Church, as made plain by Paul's warning about being "unequally yoked" to the church at Corinth. It is a dangerous choice for a Christian to marry a non-Christian, or for a committed disciple of Jesus Christ to marry a spouse for whom faith is not a priority. 
What then do we say to those already in a spiritually uneven marriage? Pray, continue to pray. Be faithful, be patient, be kind, make sure that your devotion to God does not waiver, and make sure that your children are brought up in the knowledge of the Lord.

The prophet Malachi warns the people of Israel against the practice of marrying outside of the Covenant people, not for any racial reason, but because it brings into the nation those who worship other gods, and foster disunity within marriages and in parenting.  The same warning applies to the Church, as made plain by Paul's warning about being "unequally yoked" to the church at Corinth.  It is a dangerous choice for a Christian to marry a non-Christian, or for a committed disciple of Jesus Christ to marry a spouse for whom faith is not a priority.
What then do we say to those already in a spiritually uneven marriage?  Pray, continue to pray.  Be faithful, be patient, be kind, make sure that your devotion to God does not waiver, and make sure that your children are brought up in the knowledge of the Lord.

Sermon Video: Pastor Randy Powell - Spiritually Uneven Marriages, Malachi 2:10-12

As followers of Jesus Christ, we have been set free from our bondage to sin, this is a fundamental understanding of the power of the Gospel, but to what end? Why have we been set free, and what are we to do with our freedom? As part of his ongoing attempt to help the church at Corinth solve its problem with immorality, Paul writes to them of the need for Christians to practice self-control and self-restraint by limiting their own freedom. As a guide, Paul offers up to limiting principles to guide our freedom, "Is it beneficial?" and "I will not be mastered by anything". In other words, Christians ought to seek to maximize that which is beneficial (to their own discipleship and to others) in their lives, and at the same time avoid anything which might seek to control them (an addiction for example). This attitude advocated by Paul is particularly useful in those areas of life that the Word of God doesn't specifically address (such as things related to modern technology). 
As an example of this approach in action, Paul notes the need for Christians to avoid sexual immorality, a common vice that too many Christians feel they can get away with, but which in the end is both harmful and addictive (not to mention forbidden explicitly by God).

As followers of Jesus Christ, we have been set free from our bondage to sin, this is a fundamental understanding of the power of the Gospel, but to what end?  Why have we been set free, and what are we to do with our freedom?  As part of his ongoing attempt to help the church at Corinth solve its problem with immorality, Paul writes to them of the need for Christians to practice self-control and self-restraint by limiting their own freedom.  As a guide, Paul offers up to limiting principles to guide our freedom, "Is it beneficial?" and "I will not be mastered by anything".  In other words, Christians ought to seek to maximize that which is beneficial (to their own discipleship and to others) in their lives, and at the same time avoid anything which might seek to control them (an addiction for example).  This attitude advocated by Paul is particularly useful in those areas of life that the Word of God doesn't specifically address (such as things related to modern technology).
As an exam

Sermon Video: Pastor Randy Powell - Everything is permissible for me? 1 Corinthians 6:12-13

The field of Christian apologetics is concerned with spreading the Gospel message and defending the faith from critique and attack.  This is an important field, oft used by God, but as Paul makes clear in 1 Corinthians, it operates under an important caveat: We preach Christ crucified.  The message of the Gospel was offensive to some and difficult to accept for others in the 1st Century, and it remains offensive and difficult for the Lost to accept today as well.  Paul was willing to try different approaches to his preaching in order to make it possible for the audience to hear the message, but he was completely unwilling to adjust the message to fit the audience.  Why?  Because "Christ crucified" is the wisdom and power of God.  Should anyone attempt to change the message to make it more palatable, they will only exchange the power of the Gospel for popularity, a poor choice indeed.

Sermon Video: Pastor Randy Powell - We preach Christ crucified, 1 Corinthians 1:21-25

What is the relationship between the Law of Moses and the Gospel of Jesus Christ?  Are they partners, adversaries, or something else?  In a brief comment in Luke 16, Jesus indicates both the continuity between the Law and the Gospel in a prologue/sequel type relationship, and the ongoing validity of the Law.  The purpose and role of the Messiah, in God's plan, is not to abolish or even amend the Law, but to be the first and only one to actually keep it.  By keeping the whole Law, Jesus is free of its condemnation, there is no death penalty upon him, therefore he can die for another; because he is the Son of God, he can die for us all (and subsequently be raised to new life).  What are the implications of this understanding of the Law and Gospel as partners and not adversaries?  The Old Testament is thus seen as a prologue to the New, providing the foundation for our understanding of it and the history of God's attempt to reconcile humanity prior to the Advent of Christ.  In addition, the Old Covenant remains in force, Israel remains the Chosen People, and God's work for and through the Church is not a replacement of those previous promises.  Lastly, the relationship between the descendants of Abraham, and those called by grace to faith in Christ, ought never to be an antagonistic one, although to the shame of the Church it has been throughout much of Church history.  Anti-Semitism, prejudice and hatred of the Jews, from the pogroms and expulsions to the horrors of the Holocaust, are categorically and unequivocally rejected by the Church as grave sins against God, sins for which all those who have committed them will answer before God.

What is the relationship between the Law of Moses and the Gospel of Jesus Christ?  Are they partners, adversaries, or something else?  In a brief comment in Luke 16, Jesus indicates both the continuity between the Law and the Gospel in a prologue/sequel type relationship, and the ongoing validity of the Law.  The purpose and role of the Messiah, in God's plan, is not to abolish or even amend the Law, but to be the first and only one to actually keep it.  By keeping the whole Law, Jesus is free of its condemnation, there is no death penalty upon him, therefore he can die for another; because he is the Son of God, he can die for us all (and subsequently be raised to new life).  What are the implications of this understanding of the Law and Gospel as partners and not adversaries?  The Old Testament is thus seen as a prologue to the New, providing the foundation for our understanding of it and the history of God's attempt to reconcile humanity prior to the Advent of Christ.  In addition, t

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