Winnipeg Bible Students

Category: Uncategorized

  • Luke 17:1-4

    October 5, 2025

    Luke 17:1–4 ESV

    And he said to his disciples, “Temptations to sin are sure to come, but woe to the one through whom they come!  It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin.  Pay attention to yourselves!     If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.”

    Discussion Questions:

    In our next two studies Jesus is giving a balanced view of discipleship by contrasting perspectives.  He is giving us each side of the same coin. 

    In this first example, Jesus is discussing problems that will arise among disciples (brethren). In verses 1-3a he presents how we should view problems amongst the brethren if we are the cause.  And in verses 3b–4  he presents how we should view problems amongst the brethren if we are on the receiving end. 

    1)  (Verses 1-3a): 

    • What offences are being spoken of? 
    • What is the millstone hanged about one’s neck and thrown into the midst of the sea describing?

    2)  (Verses 3b-4): 

    • What is the proper type of rebuke?  
    • How do we forgive?

    Discussion Summary:

    Jesus is speaking for his disciples’ future benefit when he will be gone and unable to solve their disputes.  He had just given them a number of parables illustrating the hard-heartedness of the religious leaders who were not merciful to the poor and sinners.  This series of verses is designed to teach his disciples how wrong it is to be the one “offending” and how forgiving one should be when they are “offended.”

    In verses 1-3 the word “offenses” means a trap, snare or stumbling block that causes someone to fall.  It specifically applies to those new in the way of Christ (Ephesians 4:14).  An example of this behavior is found in 2 Timothy 2:16-18 where it speaks of Hymenaeus and Philetus who are “upsetting the faith of some.”  These offenses can be doctrinal, or offenses against one’s conscience (1 Corinthians 8:9).

    The millstone was a small stone wheel that was used to grind wheat into flour.  It is an exaggerated, over the top way to put someone to death.  It reflects the severity with which God views hurting one of his little ones (Proverbs 6:19).

    In verses 3 and 4, the lesson of forgiveness is taken from Leviticus 19:17,18 where it says that when one loves one’s neighbour as themselves they “reason frankly with them.”  Ephesians 4:32 and Colossians 3:12,13 reiterate the gentle, kind way Christians are to deal with each other.  For more serious and complex offenses there are also steps outlined by our Lord in Matthew 18:15-18 that can be used to restore harmony between brethren.

  • Praise, Prayer & Testimony

    October 1, 2025

    Today we had a meeting of praise to our Heavenly Father. We shared our testimonies of how the Lord has been evident in our lives.

  • Luke 16:19-31 (part 2)

    September 28, 2025

    Luke 16:19–31 ESV

    “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day.  And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores.  The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’  But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish.  And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’  And he said, ‘Then I beg you, father, to send him to my father’s house—  for I have five brothers—so that he may warn them, lest they also come into this place of torment.’  But Abraham said, ‘They have Moses and the Prophets; let them hear them.’  And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’  He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’ ”

    Discussion Questions:

    This parable is often used as evidence that after death a person either goes to heaven or hell.  Is this accurate?

    • What is Abraham’s bosom?
    • What does the word “Hades” refer to?
    • What does “torment” refer to?

    Discussion Summary:

    Abraham’s bosom can be identified with the death condition.  In the Old Testament, the faithful were said to be “gathered to their fathers” (Genesis 15:15; 1 Kings 2:10).  Abraham bears a special place as a father because he is also called the “father of the faithful: (Galatians 3:7-9).  Leaning on Abraham’s bosom describes the act of reclining at feast with him(John 13:23,25).  This points to the hope of the faithful to join with the father’s in the joys of God’s kingdom after the resurrection (Luke 13:28,29).

    “Hades” is the Greek word for the underworld.  It corresponds to the Hebrew word “sheol” which was the place or condition of death prior to judgement.  In this parable, addressed to the religious leaders, hades describes the condition of the nation that Jesus has already pronounced against if in Luke 10:13-15.  Verse 15 reads, “And you Capernaum, will you be exalted to heaven?  You shall be brought down to Hades.”

    In Deuteronomy 32:15-27 a judgement is pronounced against the inhabitants of Judea as the people had forgotten and forsaken God.  The fullness of this judgement is described in verse 22, “For a fire is kindled by my anger, and it burns to the depths of Sheol.”

    Torment in the parable conveys the same idea as when it is used in Revelation.  In Revelation 14:11 and in 18:8,15 it shows to others that a judgement has taken place.  The symbol associated with this fiery judgement is smoke.  This punishment by God is revealed to all.

  • 1 Corinthians 10

    September 24, 2025

    1 Corinthians 10 ESV

    For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness. Now these things took place as examples for us, that we might not desire evil as they did.  Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to play.”  We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day.  We must not put Christ to the test, as some of them did and were destroyed by serpents, nor grumble, as some of them did and were destroyed by the Destroyer.  Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come.  Therefore let anyone who thinks that he stands take heed lest he fall.  No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.  Therefore, my beloved, flee from idolatry.  I speak as to sensible people; judge for yourselves what I say.  The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?  Because there is one bread, we who are many are one body, for we all partake of the one bread.  Consider the people of Israel: are not those who eat the sacrifices participants in the altar?  What do I imply then? That food offered to idols is anything, or that an idol is anything?  No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons.  You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons.  Shall we provoke the Lord to jealousy? Are we stronger than he?  “All things are lawful,” but not all things are helpful. “All things are lawful,” but not all things build up. Let no one seek his own good, but the good of his neighbor.  Eat whatever is sold in the meat market without raising any question on the ground of conscience.  For “the earth is the Lord’s, and the fullness thereof.”  If one of the unbelievers invites you to dinner and you are disposed to go, eat whatever is set before you without raising any question on the ground of conscience.  But if someone says to you, “This has been offered in sacrifice,” then do not eat it, for the sake of the one who informed you, and for the sake of conscience—  I do not mean your conscience, but his. For why should my liberty be determined by someone else’s conscience?  If I partake with thankfulness, why am I denounced because of that for which I give thanks?  So, whether you eat or drink, or whatever you do, do all to the glory of God.  Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

    Discussion Questions:

    1)  In the first part of this chapter (verses 1 to 15) Paul gives examples from the Old Testament.  What are these examples and what are their lessons?

    2)  In the second part (verses 16 to 33) Paul contrasts the eating the Lord’s supper with eating food offered to idols?  What conclusion does he want the brethren to draw?

    Discussion Summary:

    Question 1:  Verse 1 of chapter 10 begins with the word “Moreover” in the KJV, giving the idea that this chapter is introducing a new tangent.  In more modern translations the chapter begins with “For” giving the thought that the following examples apply to the problems already outlined in the letter. 

    • “Do not be idolators” relates to 1 Corinthians 8, 10.
    • “We must not indulge in sexual immorality” relates to 1 Corinthians 5,6,7.
    • “We must not put Christ” to the test relates to 1 Corinthians 3, 4.

    In these examples, the Israelites lost sight of the miracles of the exodus and the provisions in the wilderness.  The Corinthian brethren were in danger of losing sight of the great change begun in them by the Holy Spirit.

    Question 2:  When believers eat of the Lord’s supper (the bread and wine representing Christ’s body and blood) it shows an acknowledgment by the one eating that Christ is their Lord.  Partaking of that meal is akin to declaring loyalty to Christ and dependence on him.  If believers were to partake of a meal at a pagan temple, would it not be declaring loyalty to that false god?

    While we cannot force our views of what constitutes our liberty in Christ on others,  this topic must be carefully considered by each of us.  We want our liberty in Christ to promote holiness and loyalty to God and our Lord Jesus Christ.

  • Luke 16:19-31 (part 1)

    September 21, 2025

    Luke 16:19–31 ESV

    “There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day.  And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’  But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish.  And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’  And he said, ‘Then I beg you, father, to send him to my father’s house—  for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’ ”

    Discussion Questions:

    We will be discussion this parable during the next two studies.

    1.  Explain the parable and its lesson.

    Discussion Summary:

    The parable of the rich man and Lazarus is complex and filled with many fantastical elements.  Overall, it depicts a reversal of circumstances between the present and the future, between this life and a time of judgement.  Those who are not satisfied with the present life and seek for relief in Jesus will be rewarded in the future life (Luke 6:20-26).

    Contextually, Jesus has been contrasting the present religious leaders with the poor and sinful who were responding to his message.  In this parable the rich man well represents these religious leaders who had just been called out for their love of money (Luke 16:14).  Their “5 brothers” in the parable (verses 27-31) are of the same class as these leaders.  They are demanding a sign from Jesus that he is the Messiah (Matthew 12:39-41).  But as foretold, no matter what sign is given, they will not believe because their hearts are hardened through pride.

    The torment that the rich man experiences describes the judgement that will come upon this class for their rejection of Jesus (Matthew 21:42-46; Luke 11:39-52).

    The beggar in this parable represents the poor, the crippled, the lame and the blind of Luke 14:24.  They also represent the same class as the prodigal son of Luke 15:11-32.  The beggar  is named Lazarus.  This points to the man Lazarus from John 11 who was raised from the dead.  Instead of this causing the religious leaders to believe in Jesus, he caused them to hate him.  John 11:53, “From that day on they made plans to put him [Jesus] to death.

  • 1 Corinthians 9

    September 17, 2025

    1 Corinthians 9 ESV

    Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord? If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord. This is my defense to those who would examine me.  Do we not have the right to eat and drink?  Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas?  Or is it only Barnabas and I who have no right to refrain from working for a living?  Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk?  Do I say these things on human authority? Does not the Law say the same?  For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned?  Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop.  If we have sown spiritual things among you, is it too much if we reap material things from you?  If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.  Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings?  In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.  But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting.  For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel!  For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship.  What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel.  For though I am free from all, I have made myself a servant to all, that I might win more of them.  To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law.  To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law.  To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some.  I do it all for the sake of the gospel, that I may share with them in its blessings.  Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it.  Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable.  So I do not run aimlessly; I do not box as one beating the air.  But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.

    Discussion Questions:

    Paul continues to answer the question: Should the Corinthian brethren eat meat offered to idols?  He uses an example from his own life to illustrate his answer. 

    • What is the example Paul refers to? 
    • And how does exercise his rights and surrender his rights?

    Discussion Summary:

    The Apostle Paul uses the example of his right as an apostle to receive a salary.  The brethren who he ministered to had the moral obligation to support him financially.  However, Paul declined that “right” and supported himself by his own labour (Acts 18:3).  Paul uses this as an example to the Corinthian believers of the benefits of giving up your rights in the spiritual interests of others.  He hopes that they will apply this lesson to their own issue of whether to eat meat offered to idols.

    Paul exercises his rights as an apostle.  In verse 1 he establishes his authority over the Corinthian brethren to give advice, make decisions and to reprove them.  Elsewhere in 1 Timothy 5:17,18 he states that those who serve well should be rewarded for their service, be given “double honor.”

    Paul surrenders his rights in the interests of the spiritual rights of the brethren (verse 15) and also as a way to keep his own fleshly inclinations in check (verse 27).  The attitude of faithful shepherds of the flock is that it is a privilege to be a servant for others (1 Peter 5:1,2).

  • Luke 16:1-18 (part 2)

    September 14, 2025

    Luke 16:8–18 ESV

    The master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.  “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.  If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches?  And if you have not been faithful in that which is another’s, who will give you that which is your own?  No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”  The Pharisees, who were lovers of money, heard all these things, and they ridiculed him.  And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.  “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it.  But it is easier for heaven and earth to pass away than for one dot of the Law to become void.  “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.

    Discussion Questions:

    1)  How do the lessons of these verses apply to those who heard the parable at the first advent? 

    2)  How do the lessons of these verses apply to Christians throughout the Gospel Age?

    Discussion Summary:

    The verses following the parable act as a commentary on the parable.  The parable was originally intended for the religious leaders of Jesus’ day.  They were to compare their own feelings and behaviour to the unjust manager and realize that unlike the manager that were not shrewd enough to correct their actions.  Verses 9-14 point out that one of the problems hindering this correction was their love of money.  In Matthew 19:21 Jesus advises the rich ruler who wanted to follow him to “sell all that you have and feed the poor.”  This he was unable to do and went away sorrowful.  Verses 15-18 point out that the time of their favored relationship with God was coming to an end.  They would be held accountable to the Mosiac law which they claimed to be keeping, but were not.  Jesus in his ministry showed how to keep both the letter and spirit of the law.   In another picture to illustrate their legal obligations Jesus used the picture of marriage and divorce.  They would be unable to enter into another covenant (marry another) until they first settled with the first covenant.  The Apostle Paul expands on this in Romans 7:1-4.

    For Christians today, the love of money continues to be a problem.  Believers are told that they might think they are rich, but in God’s eyes they are poor, blind and naked (Revelation 3:14-18).  The Apostle Paul expands on the proper way to view a believer’s wealth in 1 Timothy 6:17-19.   Wealth should be a servant and not a master or director of our actions (1 Corinthians 13:3).

  • 1 Corinthians 8

    September 10, 2025

    1 Corinthians 8 ESV

    Now concerning food offered to idols: we know that “all of us possess knowledge.” This “knowledge” puffs up, but love builds up. If anyone imagines that he knows something, he does not yet know as he ought to know. But if anyone loves God, he is known by God. Therefore, as to the eating of food offered to idols, we know that “an idol has no real existence,” and that “there is no God but one.” For although there may be so-called gods in heaven or on earth—as indeed there are many “gods” and many “lords”— yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. However, not all possess this knowledge. But some, through former association with idols, eat food as really offered to an idol, and their conscience, being weak, is defiled. Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do. But take care that this right of yours does not somehow become a stumbling block to the weak.  For if anyone sees you who have knowledge eating in an idol’s temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols?  And so by your knowledge this weak person is destroyed, the brother for whom Christ died.  Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ.  Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble. 

    Discussion Questions:

    Paul now begins to address another concern of the Corinthian brethren:  Is it okay to eat meat offered to idols?  The Apostle Paul will discuss this general topic in the next three chapters.  However, for this study we would like to concentrate on what is said in chapter 8. 

    1)  Because this is a situation that we do not face in the modern world, what is meant by eating meat offered to idols?

    2)  Apparently this was not an easy issue for the brethren, so why did some think it was okay and why did some think it was wrong?

    3)  What is Paul’s advice on this issue in chapter 8?

    Discussion Summary:

    Throughout the ancient world when animals were sacrificed in a temple, only part of the meat was offered on the altar.  The rest of the meat was butchered and sold for food.  The majority of meat that was sold in cities came from a temple.  Jews would not eat any meat that was sold at a pagan temple.  During the days of the apostles this became a question for believers:  Should Christians eat meat that was offered first to an idol and then sold out of a temple?

    In this chapter Apostle Paul gives both sides of this question.  First, he says that he believes there are no other gods so an idol is just an image (verse 4) therefore it is okay to eat the meat.  Secondly, he says that not everyone has this perspective.  Some still think of idols as representing other gods and so if they eat meat offered to idols they feel as if they are worshipping that god (verse 7).

    The Apostle Paul’s advice is that a Christian should understand that love is more important than knowledge.  We should never want to overwhelm someone who doesn’t understand our perspective.  It is better to give up your preference to eat than to cause someone to violate their conscience.

    True Christian liberty is to do good to others.  It does not give license to cause conflicts (Romans 12:10).  The Christian should be alert to not give an appearance of evil to those who are not familiar with your perspective (1 Thessalonians 5:22).  The Christian should be very careful not to cause someone to sin (Matthew 18:6).

  • Luke 16:1-18 (part 1)

    September 7, 2025

    Luke 16:1–18 ESV

    He also said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’ And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do, so that when I am removed from management, people may receive me into their houses.’ So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ He said, ‘A hundred measures of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’ The master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.  “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.  If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches?  And if you have not been faithful in that which is another’s, who will give you that which is your own?  No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”  The Pharisees, who were lovers of money, heard all these things, and they ridiculed him.  And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.  “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it.  But it is easier for heaven and earth to pass away than for one dot of the Law to become void.  “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.

    Discussion Questions:

    We would like to take this parable and its many lessons over a two week period. 

    For this first week we would like to explore the parable itself and discuss how it applied during the first advent. 

    Discussion Summary:

    This parable, unlike others, should not be read as a 1 to 1 correspondency.  This is not a parable that describes in symbol what is happening.  It is not a parable that describes behaviour that one should emulate.  Instead, by presenting an exaggerated, fantastical scenario it invites the listeners/readers to compare their own attitude and behaviour with the view of correcting themselves.

    Previously, Jesus had given to the religious leaders of his day the parable of the prodigal son.  That parable described their behaviour as they saw the poor and the sinners respond to Jesus’ ministry and repent.  In that parable they were represented by the older son who had not wasted his inheritance.   In this parable of the unjust steward, the religious leaders of the day are compared to a steward who did not manage his responsibilities properly.    The dishonesty of the steward is not the point of comparison.  The shrewedness of the steward is the point of comparison for the religious leaders of Jesus’ day.

    Jesus identified the religious leaders as having the role of manager or steward to the rest of the nation in Matthew 23:2.  But their poor management of this responsibility caused John the Baptist to deny them baptism as we read in Matthew 3:7-12.  By comparing the shrewdness of the unjust steward who showed mercy to those who owed debts, they should have realized that the first steps of repentance should have been showing mercy to the poor and the sinners.  This was a call for them to soften their hearts.

  • Praise, Prayer & Testimony

    September 3, 2025

    Today we had a meeting of praise to our Heavenly Father. We shared our testimonies of how the Lord has been evident in our lives.