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How should we live?
What shall we say then? Shall we continue in sin that grace may abound? Certainly not! How shall we who died to sin live any longer in it? Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death?
Romans 6:1-4
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https://lightforthelastdays.co.uk/articles/christians-issues/how-should-we-live/
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A Disciple or One of the Crowd?
“‘Dear Lord God, I wish to preach in your honor. I wish to speak about you, glorify you, praise your name. Although I can’t do this well of myself, I pray that you may make it good.’”[i]
Matthew 5:1-12
Matthew begins by telling us that Jesus after seeing crowd went up/ascended up the mountain; after he sat down his disciples came to him. And after opening his mouth he was teaching them saying… (v1-2). Jesus pulls back a bit. Matthew doesn’t tell us why he creates distance between himself and the crowd, but only that he does. Most likely, Jesus aims to teach something (pointed and specific) to his disciples about what is expected of them. So, Jesus ascends a mountain to give himself (and thus his disciples) some distance from the crowd. What follows is primarily for the disciples of Christ (his own who came to him) and only then, secondarily, for the overhearing crowd who followed the disciples and overheard the teaching.[ii] Thus, what Jesus teaches his disciples must be understood as an expected characteristic of their life in the world; Matthew is intentionally drawing Jesus and the disciples up and out to focus the narrative spotlight on them. This teaching isn’t for the average passerby or casually interested; it’s for those who are called to be disciples, the ones empowered by faith and the Holy Spirit to be Christ’s representatives in the world to the glory of God and well-being of the neighbor.
So, what does Jesus teach his disciples that the crowd overhears?
Who are the “beggarly poor in spirit”? Matthew is not setting up a dichotomy between those who have materially naught and those who have spiritually naught. Matthew has in mind the very same people Luke does, the poor. These are the “‘anawim’”; translated from the Hebrew, these are “‘the poor of Yahweh,’” those who find themselves captive to sin (in themselves) and the sin of the kingdom of humanity holding them hostage (in other words these are the “oppressed”; there is no Greek word that neatly translates the Hebrew).[iii] The blessed here are the ones who cry out to God for liberation and long for the kingdom of heaven, exhausted and fatigued by dehumanizing rules and demands of the kingdom of humanity. The “beggarly poor in spirit” are the ones who Jesus then mentions in the following “blessed” statements: the mourners, the gentle, the hungry and thirsty for righteousness, the merciful, the clear of heart, the peacemakers, the persecuted, and his representatives who will live in the world as he did and who will suffer like he did.[iv] To these “beggarly poor in spirit” will be given the kingdom of heaven, the reign of God that will liberate them from death, indifference, and captivity. Jesus exhorts his disciples to see that around them are those who do not fit into the status quo, those who are rejected and pushed out, those who are scapegoated by the powerful and mighty, those who are exiled and deported; it is these, Jesus tells his disciples, who will be heard and answered by God through Christ’s representatives inspired by the power of the Holy Spirit.
This one is straight forward: those who mourn for loss and in grief and sorrow will be comforted. The mourners are the widows who find themselves afraid and scared, thrust into a situation of precarious dependency on agencies and institutions for their well-being. They are the children who do not know what has happened to their parents. They are the ones who carry the burden of remembering a life cut short too soon and too early, life lost in the wake of impulsive and deadly actions of the kingdom of humanity. Those who lose in the game of health and wealth; their deaths are mourned for. Jesus promises that these who mourn will be comforted; for theirs is the kingdom of heaven, that which is to come, that which is being born through Christ’s disciples and representatives, those who are eager to see life, love, and liberation reign.[v]
In our understanding of the world (the ideologies that are resonant with the kingdom of humanity) it is the powerful and mighty who take ownership of the land, those who initiate and win wars dedicated to taking lands and nations unto themselves, causing their empire to grow in presence and stature. But Jesus says something different: it is not the powerful and mighty who inherit the earth, but the gentle, the humble, or we could say “the beggarly poor in spirit.”[vi] Why? Why does Jesus flip the expectation? Because it is not the powerful and mighty who are the trustworthy, but those who put themselves aside to take up the cause of the earth—flora, fauna, humanity, and creation.
Jesus then promises that the ones who hunger and thirst for justice will be filled. God is on the side of the hungry and thirsty, for those who are hungry and thirsty desire and call out for justice which is God’s justice.[viii] It is also those who advocate (in word and deed) on behalf of the hungry and thirsty and strive for justice to be done in the world who find God on their side. The disciples of Christ are to be driven by a hermeneutic of hunger for God and God’s justice to be done on earth as it is in heaven for the well-being of the neighbor.
A trademark characteristic of the disciples of Christ is connected to the pursuit of justice: mercy, compassion. It is not a blind reverence and obedience to the law, executing harsh judgment and deadly punishment for noncompliance. Those who dare to wear the name of Christ, those who have faith, those who are participants in the grace of God are those so called to be patient, discerning, calm, and (most of all) merciful. Just like justice, mercy does not set out to harm but to cause to flourish. For in showing mercy they receive mercy from God.
One may expect this to come first. But it doesn’t. For only the clear of heart are those who do not carry internal burdens of dissonance, shame, and guilt; these ones are aligned—inner to the outer and with God and God’s will. Thus, why they will (and do) see God. Only those who attempt to find a compromise or live according to the tenets of the kingdom of humanity while claiming Christ are considered the “unclear of heart” who, then, cannot see God.
To be a maker of peace is to be one who causes peace to happen amid conflict and tension. It is not done by threat or condemnation, it is not obtaining security by means of might and power, it is not done by being the biggest and the strongest. It is done through humility seeking justice; it is done through mercy and patience; it is done through vulnerability and risk. No military of the kingdom of humanity will ever be able to bring peace; security maybe—but only temporarily—but not peace and real safety. It is the ones who strive for peace and unity by means of love, mercy, humility, and justice that can expect to be the children of God.[ix] Like children do, they carry with them (inside and out) the genetic traits of their parents. And in this instance that parent is Abba God and to make peace is to bring divine justice into the world.
To pursue the justice of the reign of God as children of God will pit the disciples of Christ against the forces of the kingdom of humanity. [x] This is not persecution because one sides with traditional ideologies or the status-quo of the kingdom of humanity; this is persecution because you dare to be a midwife for the divine reign of God being born into the world. These ones who are so persecuted are already in the kingdom of heaven.[xi]
This statement targets the disciples directly (moving it to a direct address with “you”). If they weren’t paying attention before, they are now. Jesus prophesies that they will be persecuted as they pursue God’s justice in the world in the name of Christ and just as Christ will be persecuted for the very same thing.[xii] Those who are persecuted for pursuing justice, for thirsting and hungering after God’s justice are those who follow Christ and will be persecuted because of his name and this pursuit. They are, by default, guilty of bearing into the world the collision of the reign of God with the kingdom of humanity in the name of Jesus and will be treated like he was treated and as the prophets before were treated. Jesus is linking—through himself—those who follow Christ in Christ’s name are the same as the prophets who came before. It is these prophets (past, present, and future) who declare the reign of God comes and who denounce the present controlled by the kingdom of humanity.[xiii] They will be persecuted. But they are to take heart, their reward is the kingdom of heaven because the kingdom of heaven is for the “beggarly poor of spirit.”
Conclusion
We are faced with a question in this moment: are we the disciples of Christ or just the crowd? Are we being addressed by Jesus’s sermon here, or are we overhearing? Discern your answer because how you answer will determine how you walk away from this sermon and what you do with the commands therein and the grace so promised by God and received by faith.[xiv],[xv]
To be a follower of Christ, a disciple and representative, offers not ease and comfort but blessedness. [xvi] The life of faith is not a solitary endeavor, one relegated to isolated mountaintops and singular experiences of worship one hour each Sunday. The life of faith is not meant to take the believer up and out but to push that believer down and in, it is an incarnated faith that is active in love, that is eager to show itself in loving deeds to benefit the neighbor and bring glory to God, it is to be the body broken bearing into the world the reign of God. To be a follower of Christ, a disciple and representative, is to be left without recourse to compromise with this world and it’s fractured and misdirected human rule; to follow Christ out of the Jordan—to be baptized into his baptism (both of water and Spirit)—is to be positioned—forever—at odds with the way things are because they know, by the Word, what should and could be. The disciples and representatives of Christ—not the crowd in general—are called to a higher level of righteousness of the reign of God that is in opposition to the errant righteousness celebrated by the kingdom of humanity.[xvii]
This is both very good news and very hard news.
While our faith does bring us assurance—all who believe are saved and all are the beloved of God—those daring to live out that faith—those “foolish” enough to follow Christ out of the Jordan—will find themselves in the paradox of blessedness and persecution.[xviii] For, “[t]he gospel of the love of God is…good news for sinners, but it is not nice news without any confrontation with human sinfulness for what it really is, a nothing.”[xx] There is absolutely no way for the disciple and representative of Christ to see the pain of the world, to feel the pain of the world and not speak up and not act even if it means being brought to our own end. The life of faith brings discontent and confrontation with the kingdom of humanity; the life of faith—eyes and ears, and hands and heart set on the bringing forth of the reign of God—will cause us to “quarrel” with and “chaff against” the current reality under the rule of the kingdom of humanity.[xix]
But the good, good word, Beloved, is that in all this heaviness of being called to be a disciple of Christ means that God is with us; we labor not alone but with Christ and by the power of the Holy Spirit. And if God is for us, then who, I ask, can be against us?
[i] LW 54:157-158; Table Talk 1590.
[ii] Anna Case-Winters, Matthew Belief: A Theological Commentary on the Bible Eds Amy Plantinga Pauw and William C. Placher (Louisville: WJK, 2015), 76.
[iii] Ernesto Cardenal, The Gospel in Solentiname, translated by Donald D. Walsh (Eugene: Wipf&Stock, 2010), 82. “I said that in the Bible the poor are often called anawim, which in Hebrew means ‘the poor of Yahweh.’ They are so called because they are the poor of the liberation of Yahweh, those that God is going to liberate by means of the Messiah. It’s like what we now understand as the ’oppressed,’ but in the Bible those poor people are also considered to be good people, honorable, kindly and holy, while their opposites are the oppressors, the rich, the proud, the impious. This word anawim was probably the one that Jesus used. In Greek there was no word like that, and when the Gospel of Matthew was translated into Greek that word was translated as ‘poor in spirit,’ whereas Luke in his Beatitudes as simply ‘the poor.’ This phrase of Matthew, ‘poor in spirit,’ has created confusion, and many have believed that it deals with spiritual poverty. And I said that I met a priest who said that the ‘poor in spirit’ were the good rich people.”
[iv] Cardenal, Solentiname, 85. “I said: ‘The other Beatitudes seem to be only other ways of saying the same thing. In all of them the same poor people are spoken of by other names, and what they promise is the same thing.’”
[v] Cardenal, Solentiname, 86. “…Felipe…: ‘We can be happy about the news that the Kingdom is coming, but we can’t be satisfied until it comes.’”
[vi] Cardenal, Solentiname, 86. “Rebecca: ‘And he blesses those of humble heart. It seems to me that these are the poor in heart or the humbled. Maybe they were even humbler before (that’s my idea anyway) and yet for God they were the most worthy. People shouldn’t feel sad, then, even though they are poor, poor in spirit or humbled, because God will bring them into the Promised Land, which is the kingdom. But those of proud heart will not enter.’”
[vii] Case-Winters, Matthew, 76. “The righteousness to which the Sermon on the mount calls people is not a sinless perfection but a calling to do justice and love mercy (tsedaqah). Matthew is the only synoptic Gospel that uses the word dikaiosynē, or justice. Five of his seven uses are here in the Sermon on the mount. Clearly it is an important theme for him tin understanding Jesus’ central message. To ‘know God’ is to do Justice (Jer. 22:15-16).”
[viii] Cardenal, Solentiname, 86. “Marcelino: ‘He blesses those who hunger and thirst for justice. Hunger and injustice amount to the same thing. Anyone who hungers for good also hungers for justice. They are the ones who are going to make social change, not the satisfied ones. And then they’ll be filled with bread and social justice.’”
[ix] Cardenal, Solentiname, 88. “Oscar: ‘If I’m trying to have one person not exploit the other, I am one who is looking for peace. He says that people who look for peace will be the children of God, because they look for unity, that we should all be brothers and sisters. It’s clear that the kingdom of God belongs only to the children of God.’”
[x] Cardenal, Solentiname, 88. “Alejandro: ‘And he says that they are going to be persecuted because they seek justice, and for that also he blesses them.’”
[xi] Case-Winters, Matthew, 77. “The blessings are directed toward those who have certain disposition and inclination to act in ways consistent with God’s will rather than toward those who have a particular circumstance or status. Matthew is taking an ethical perspective.”
[xii] Cardenal, Solentiname, 89. “Olivia: ‘Before he talked of people persecuted for looking for justice and now he says ‘because of me.’ He wants to point out that it’s the same thing. Everyone who is persecuted in the cause of justice is persecuted in his cause.’”
[xiii] Cardenal, Solentiname, 89. William: ‘And Jesus compares us with the prophets. The prophets in the Bible were not so much people who predicted the future as people who denounced the present.’”
[xiv] Case-Winters, Matthew, 74. “Perhaps the Sermon on the mount strikes a better balance between God’s grace and human action than this question suggests. It is true that it is full of commands to do God’s will and ‘bear fruit,’ but right alongside these are promise of divine mercy and blessing along the way. These are intertwined throughout.”
[xv] Case-Winters, Matthew, 75-76. “In the Sermon on the Mount, this twofold grace is exemplified. Grace and calling to obedience intertwine. They are not a before and after. The law is not primarily a judge that convicts us of sin; it is primarily a guide for life in relation to God and neighbor. It is already an expression of God’s grace to us. … The law is a good gift of God in its role as a guide for living. To live in this way is to already experience the hoped for reign of God. The new relationship with God that Jesus exemplifies is open now for all who would follow him.”
[xvi] Case-Winters, Matthew, 77-78. “Those who have ‘crossed over’ to radical commitment do not find a life of ease and luxury; they find a life of blessedness instead.”
[xvii] Case-Winters, Matthew, 78. “The phrases of the beatitudes may well have reference not only to discipleship attitudes but to minority social position (those who are meek, poor in spirit, hungering and thirsting for righteousness/justice). That would be consistent with the warnings elsewhere in Matthew (6:19-21) concerning the danger that wealth and power present to the higher righteousness which the disciples are called.”
[xviii] Case-Winters, Matthew, 76-77. “The first four beatitudes declare blessing for those who were traditionally understood as being defended by God: the poor, those who mourn, the meek, and those who hunger and thirst for righteousness/justice. The second set blesses those who do what is right by being merciful and pure in heart, making peace and enduring the persecution that attends following in the way of Jesus Christ. When one’s life is characterized by the attributes highlighted in the beatitudes, two things are assured: blessedness on the one hand and persecution on the other.”
[xix] Case-Winters, Matthew, 78. “If we would—even now—live under the reign of God, there are implications. The alternative reality will chaff against the present reality. To love as God loves is to be discontented with the present reality…In our discontent, we may pray with William Sloane Coffin, ‘Because we love the world…we pray now…for grace to quarrel with it, O Thou Whose lover’s quarrel with the world is the history of the world…’”
[xx] Paul Hinlicky, “A Synopsis of Theodor Dieter, Der june Luther und Aristotle: Eine historisch-systematische Untersuchung zum Verhältnis von Theologie und Philosophie (Berlin & NY: Walter de Gruyter, 2001), 19. online article; page number based on printout.
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Discover the powerful story of Ananias and Sapphira and the vital lesson it teaches about honesty. #BibleStory #Honesty #Faith #Integrity #Truth #ChristianLife
Discover the powerful story of Ananias and Sapphira and the vital lesson it teaches about honesty. #BibleStory #Honesty #Faith #Integrity #Truth #ChristianLife
Quote of the day, 11 January: Blessed Marie-Eugène
“The Spirit of the Lord is upon me” (Is 61:1)
This descent of the Holy Spirit upon Christ—what is it? It’s not only a sign; it’s a true descent of the Holy Spirit. It is the Spirit of the Father; it’s the Spirit of the Son. In Jesus, humanity is united to divinity. Our Lord is continually animated by his spirit of sonship, living from this filial movement as Son of the Father by nature, and as Son in his humanity. At the same time, his humanity, in all his actions, is guided and animated by the Spirit of God.
And there is not only the descent of the Holy Spirit; there is also the word of the Father: “This is my beloved Son, in whom I am well pleased” (Mt 3:17). The Trinity is present there, in the prayer of Jesus, and each of the three Persons affirms what he is and what he does: the Father, in recognizing his Son; the Son, in becoming incarnate, in allowing himself to be baptized and in praying here below; the Spirit, in taking possession of the humanity of the Son.
This grasp of the Holy Spirit can be understood as a taking possession of the humanity of Christ for his public life, for all the acts he is going to accomplish. The Christian himself becomes perfect only when he is moved by the Holy Spirit. It is the Holy Spirit who does everything.
Let us learn how to place ourselves in cooperation with him, allowing his action to work within us. The saint is the one who understands that God is everything. “This is my joy: he must increase, and I must decrease,” said John the Baptist (Jn 3:30). This sanctifying grace, this presence, this ever more powerful action of the Holy Spirit, will make of us perfect children of God.
Blessed Marie-Eugène of the Child Jesus
Assidus à la prière avec Marie, First Luminous Mystery (excerpt)
Marie-Eugène de l’Enfant-Jésus. Assidus à la prière avec Marie: Méditations sur les mystères du Rosaire. Toulouse: Éditions du Carmel, 2017.
Translation from the French text is the blogger’s own work product and may not be reproduced without permission.
Featured image: Detail from Baie 20, Basilica of Our Lady of Beaune, depicting the Baptism of Christ and the Crucifixion. Image credit: GO69 / Wikimedia Commons (Creative Commons BY-SA 4.0).
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“Christians want to whine to everyone under the sun about their problems, instead of actually going to the only one who not only cares, but can actually do something about their problems. Next time you are sick, broken hearted or having problems, before you call your friends, post it on Facebook, or tell your pet fish, try going to God with it, and see how much better that works for you.”
― Steve C. Roberts
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A mission that spanned the globe, but first, a WAIT for the POWER! 💪 Acts 1:4-5 reveals the need for a gift (the Holy Spirit) before they could witness. Get the full insight.
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https://downiefamily.wixsite.com/wherebreadisfound/post/while-we-wait-waiting-for-blessing
CHRISTIAN TRAITS FOR KIDS
Christian Traits for Kids: 60 biblical stories teaching virtues like courage, kindness & honesty. Includes activities, prayers & lessons for ages 6-12.
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Proclaiming Jesus is hard.
Staying silent is easy.
But the early church risked everything so the world could know Him.
My discomfort is nothing compared to their sacrifice.
Lord, make me bold.
#Faith #Courage #ChristianLife #Mission
When Love Listens
A Day in the Life of Jesus
Scripture: John 14:22–26
It was a quiet moment in the upper room when Judas—not Iscariot—asked Jesus a question that still echoes through time: “Lord, why are you going to reveal Yourself to us and not to the world at large?” Behind the question was a common expectation. The disciples were still hoping for an earthly kingdom, one where Jesus would display power and overthrow Rome. But Jesus had a different revelation in mind. His kingdom would not be established by force or by political might—it would begin in the hearts of those who loved Him.
As I read these verses, I imagine Jesus pausing, looking into their eyes with a love that knew their confusion. “The Father and I will come and make our home with anyone who loves Me and obeys Me.” What a staggering promise. The God who created the universe does not just call us to believe; He invites us to become His dwelling place. That is the kind of revelation Jesus was offering—not a display to the world’s eyes but a transformation of the believer’s heart.
Jesus’ answer to Judas reveals a central truth about discipleship: divine intimacy is reserved for those who respond in love and obedience. The world looks for spectacle, but the Spirit looks for surrender. Love and obedience are the keys that open the door to divine fellowship. As Jesus said, “Anyone who doesn’t obey Me doesn’t love Me.” Love for Christ is not a sentiment—it’s a surrender that invites His presence.
The Promise of the Comforter
Then Jesus spoke of something mysterious yet deeply comforting: “When the Father sends the Comforter—the Holy Spirit—He will teach you all things and remind you of everything I have said to you.” Imagine the relief this must have brought to those first followers. They had walked with Jesus, heard His teaching, witnessed His miracles, but they were still so human, so forgetful. Jesus promised them more than memory; He promised divine remembrance.
This moment laid the foundation for the New Testament itself. The disciples would later write, preach, and teach the words and works of Jesus with clarity and authority because the Holy Spirit would bring everything to their minds. The Gospels are not merely human recollections; they are Spirit-guided testimonies. As Paul later wrote, “The Spirit searches all things, even the deep things of God” (1 Corinthians 2:10). The Spirit’s role was—and still is—to bridge divine truth and human understanding.
This means we can trust what the apostles wrote. Their memories were not faulty or fading; they were inspired. The Holy Spirit ensured that the essence of Jesus’ teaching was not lost in translation or time. Each writer—Matthew the tax collector, John the beloved disciple, Luke the physician—kept his own voice, yet the harmony of truth resounded through them all. This is the miracle of inspiration: God’s truth expressed through human hearts.
Confidence in the Word
Because of this promise, we can approach Scripture with confidence. The same Spirit who guided the disciples now dwells in us, illuminating the words of life. When we open our Bibles, we do not read alone. The Comforter whispers through the text, revealing what we need to hear for the moment we’re in. He convicts, encourages, and reminds us of what Jesus has said.
Charles Spurgeon once wrote, “Without the Spirit of God, we can do nothing. We are as ships without wind, branches without sap, and coals without fire.” That’s what Jesus wanted His disciples to understand—without the Spirit, their ministry would be powerless. But with Him, every word would burn with life.
Have you ever experienced that moment when a verse you’ve read a hundred times suddenly speaks as if for the first time? That’s the Holy Spirit at work, teaching you what no commentary alone can convey. He takes the written Word and turns it into a living word within you. He not only teaches, but He also reminds. In moments of temptation or fear, He recalls God’s promises to our hearts, anchoring us in truth.
Jesus’ assurance that the Spirit would “teach and remind” has ongoing significance for us today. It means that spiritual growth isn’t about accumulating information but cultivating relationship. The Spirit who inspired Scripture now indwells the believer to interpret, guide, and sustain.
Walking with the Spirit in Daily Life
Jesus’ words were more than comfort—they were commissioning. The disciples would soon walk through grief, persecution, and uncertainty. Yet they would not walk alone. The Comforter would come, turning their fear into courage, their confusion into clarity, and their sorrow into song.
We too are called to walk that same road. Every challenge, every unanswered question, becomes an opportunity to lean into the Spirit’s teaching. When I face decisions that test my faith, I remember this promise: “The Holy Spirit will teach you.” Not might, not sometimes, but will.
This is where daily spiritual discipline takes on sacred meaning. Each time we pause to listen in prayer, each time we open Scripture, each moment we choose obedience over ease—we are inviting the Spirit to continue Jesus’ teaching in our lives. We become living testimonies, walking proof that Christ still reveals Himself to those who love Him.
C.S. Lewis once noted, “The Holy Spirit is the difference between a Christian and a person who merely tries to be one.” Without the Spirit, Christianity becomes a moral effort; with Him, it becomes divine transformation. The disciples learned that the Holy Spirit wasn’t a substitute teacher after Jesus left—He was the continuing presence of Jesus Himself, abiding within them.
Living in Divine Fellowship
When Jesus said, “We will come to them and make our home with them,” He was describing the essence of Christian life: God making His dwelling in human hearts. This was not temporary lodging; it was eternal habitation. The Father, Son, and Spirit come to live with us, shaping our minds, renewing our hearts, and sanctifying our desires.
That is what sets the believer apart—not moral superiority, but divine companionship. The world may not see Jesus visibly today, but the world sees Him through us. His revelation continues through the Spirit-filled lives of those who love and obey Him.
The disciples’ question—“Why not reveal Yourself to the world?”—was answered not by explanation but by empowerment. At Pentecost, the Spirit came, and through those same disciples, the gospel went out to the whole world. The revelation they longed for began in their own hearts and overflowed to every nation.
So, it is with us. If we love Him, He reveals Himself. If we obey Him, He abides with us. The greatest revelation is not outward but inward—the indwelling presence of the living God.
May the Holy Spirit teach you today as He taught the apostles long ago. May He bring to remembrance every promise of Christ when doubts arise. May your heart be a dwelling place for the Father’s love, your mind a sanctuary for the Son’s truth, and your life a vessel of the Spirit’s peace.
Walk in the assurance that Jesus is still revealing Himself—not to the crowds who demand signs, but to those who listen in love. And as you go about your day, remember: the same Spirit who inspired the Scriptures is the One guiding your steps right now.
Further Reading
For a deeper exploration of the Spirit’s role in guiding believers today, read Who Is the Holy Spirit and What Does He Do? on Crosswalk.com .
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Faith Unshaken (Christian Music) = Let this new melody bring glory ✨ to His name! - #God #Jesus #TheLord #Praise #ChristianMusic #Bible #Music #Song #Faith #TrustInGod #GodsPower #Ephesians #ChristianYouth #ModernFaithJourney #PraiseAndWorship #DivineStrength #SpiritualGrowth #GodsGlory #HopeInJesus #Prayer #ChristianInspiration #YouthMinistry #WalkingWithJesus #ChurchCommunity #SpiritualEmpowerment #ChristianLife #ModernWorship - https://www.youtube.com/watch?v=
Faith Unshaken (Christian Music) = Let this new melody bring glory ✨ to His name! - #God #Jesus #TheLord #Praise #ChristianMusic #Bible #Music #Song #Faith #TrustInGod #GodsPower #Ephesians #ChristianYouth #ModernFaithJourney #PraiseAndWorship #DivineStrength #SpiritualGrowth #GodsGlory #HopeInJesus #Prayer #ChristianInspiration #YouthMinistry #WalkingWithJesus #ChurchCommunity #SpiritualEmpowerment #ChristianLife #ModernWorship - https://www.youtube.com/watch?v=
