Word of Grace Studies Podcast

About Word of Grace Studies Podcast

Word of Grace Studies is a church in Monroe, WA, dedicated to changing the lives of believers through equipping them to live out who they are in Christ by edifying the body of the Christ (the Church). sermons.wordofgracestudies.org (https://sermons.wordofgracestudies.org?utm_medium=podcast)

Publisher

Pastor Luther Walker

Category

education · religion & spirituality

Language

en

Explicit

No

First episode

30 Dec 2024

Latest episode

8 Nov 2026

Latest episodes

203 episodes in the feed.

1. 

   8 Nov 2026

   Matthew 5:3 Poor in Spirit | The Sermon on the Mount

   The teaching returns to the Gospel of Matthew and stresses the necessity of understanding the word “poor” in its proper context. A foundational distinction is drawn between the Kingdom of the Heavens and the Kingdom of God. The Kingdom of the Heavens is the royal reign from the heavens over the kingdoms of men, exercised through watchers, and was offered specifically to Israel. The Kingdom of God is the sphere of authority God personally wields in relation to the saved across dispensations. Jesus taught both because He addressed salvation and the promise of the kingdom to Israel. Failure to maintain this distinction leads to confusion when reading Matthew. The purposes of Christ’s ministry further display the difference. He came to reveal God to man, to display His love for the Father (the Father sent the Son), to bring the Mosaic Law to completion by nailing it to the cross, to judge meaningless religious traditions, to require Jewish disciples to pick up their cross and potentially lose family and synagogue standing, to learn obedience as a worthy high priest and Savior, to witness the truth that includes victory over the sin nature, to offer the Kingdom of the Heavens to Israel, to perform signs and miracles confirming His deity and the nearness of the kingdom, to seek the lost of Israel and bring eternal life, and to destroy the works of the devil. Jesus begins proclaiming “Change your mind, for the kingdom of the heavens is at hand.” Walking by the Sea of Galilee, He calls Simon Peter and Andrew, then James and John. These four men were not poor, ignorant, or low-quality fishermen; they operated a fishing business with partners and multiple boats, were devout and law-observant Jews, and already knew Jesus was the Messiah. John and Andrew had previously been disciples of John the Baptist and had spent time with Jesus (John 1:35–42). When called, they immediately left their nets, boats, and father because they recognized the Messiah. The phrase “fishers of men” is noted in connection with the Christian fish symbol. After the resurrection, the Jerusalem leaders marveled that Peter and John were uneducated in the elite Jerusalem schools yet bold; this did not mean they lacked intelligence or training. Peter’s refusal in Acts 10 to eat unclean animals further demonstrates strict law observance. Jesus then travels throughout Galilee teaching in synagogues, preaching the gospel of the kingdom, and healing every sickness and disease. This healing fulfills the promised sign that the Messiah had arrived. Fame spreads through Syria; multitudes from Galilee, Jerusalem, Judea, and beyond the Jordan—regions inhabited by Jews—follow Him. No Church exists at this point in Scripture. Seeing the multitudes, Jesus ascends a mountain, sits, and teaches. At this stage He has only the four disciples with Him, though the entire crowd hears. The Sermon on the Mount cannot be applied directly to the Church. The Church is a mystery hidden until after the crucifixion and resurrection (1 Corinthians 2); had the rulers of that age known, they would not have crucified the Lord of glory. Inserting the Church into Matthew 5 produces contradictions with Christian instruction because Jesus is speaking to Jews under the offer of the Kingdom of the Heavens. The Beatitudes must be read against prior revelation concerning the coming tribulation. Daniel 9:26–27 states that after sixty-two weeks the Messiah is cut off, not for Himself, and the people of the prince who is to come destroy the city and sanctuary. That prince (the man of lawlessness, the beast of Revelation, the fourth beast of Daniel—not “the Antichrist”) confirms a covenant with the many for one week, then in the middle of the week ends sacrifice and offering and brings desolation. Israel remains under the Mosaic Law during this period (Matthew 24:20). When the abomination of desolation appears, Israel flees into the wilderness (Matthew 24:15–18; Revelation 12:6). God brings them into the wilderness of the people to plead face to face and pass them under the rod, separating those who belong to Him (Ezekiel 20:35–37). The second half of the tribulation is the purging of unbelievers from Israel so that only believers enter the Millennial Kingdom. Christians are not appointed to this period; the standing away (rapture) occurs first, and the man of lawlessness is revealed afterward (2 Thessalonians 2). Matthew 5:3 therefore reads, in this setting, “Happy are the poor in spirit, for the kingdom of the heavens is pertaining to them.” The Greek term commonly rendered “blessed” means “happy.” “Poor” is not limited to financial lack; its root sense is to lack something. The phrase specifies “in spirit.” The human being consists of spirit, soul, and body (1 Thessalonians 5:23). The spirit is the rational center (1 Corinthians 2:11); the soul is the emotional center that animates the body and interprets the senses. “Poor in spirit” denotes one who is lacking in rational perception or understanding of what is occurring—not mental impairment. In the tribulation context, after the man of lawlessness breaks the covenant and sets himself up as god in the temple (2 Thessalonians 2:4), those who are unaware of the desecration are happy. Ignorance of that particular reality is bliss in the moment. This stands in contrast to Christian instruction: believers are to possess spiritual understanding and are not present during the tribulation. Scripture must be interpreted by asking what the passage says and then determining how, if at all, it applies, rather than asking “What does this mean to me?” Allegorizing produces personal interpretation. The Mosaic Law is not for the Christian; grace is a license to act righteously and frees from the bonds of sin, whereas the Law demonstrated that no one can be righteous by works. Thanks for reading Word of Grace Studies! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit sermons.wordofgracestudies.org (https://sermons.wordofgracestudies.org?utm_medium=podcast&utm_campaign=CTA_1)

2. 

   8 Nov 2026

   1 John 3: How Loving Brethren Proves Eternal Life

   Continuing in 1 John chapter 3, the teaching reviews the distinctions between a Christian who is loving and one who is not, then reads the passage from 3:7 through the end of the chapter. Little children, let no man deceive you. The one doing righteousness is righteous, even as He is righteous. The one doing sin is of the devil, for the devil sins from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever is born of God does not do sin, for His seed is abiding in him and he is not able to sin because he is born of God. In this the children of God are manifest, and the children of the devil. Whoever is not doing righteousness is not of God, neither he who is not loving his brother. For this is the message that you heard from the beginning, that we should love one another, not as Cain, who was of that wicked one and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous. Marvel not, my brethren, if the world hates you. We know that we have passed from death to life because we love the brethren. He who is not loving his brother is abiding in death. Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. Hereby we perceive the love of God, because He laid down His life for us, and we ought to lay down our lives for the brethren. But whoever has this world’s goods and sees his brother have need and shuts up his bowels of compassion from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth. And by this we know that we are of the truth and shall assure our hearts before Him. For if our heart condemns us, God is greater than our heart and knows all things. Beloved, if our heart condemns us not, then we have confidence toward God. And whatsoever we ask, we receive of Him, because we keep His commandments and do those things that are pleasing in His sight. And this is His commandment, that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment. And he that keeps His commandments abides in Him, and He in him. And hereby we know that He abides in us, by the Spirit which He has given us. John is dealing with what a person is currently doing, not whether the person is saved; chapter 1 already clarifies the distinction between past and present tense. Abiding means being at ease in something, related to present-tense salvation. The focus is on what we know and how we know it, and on the effect this knowing has on asking. Two Greek words for knowing appear. Oida is intellectual knowledge gained by perceiving and putting things together. Gnosko is knowledge gained by experience, from memory of what has already been understood. In 3:14 oida is used: we intellectually know that we have passed from death to life because we love the brethren. This love is the new commandment of John 13:34—love one another as I have loved you—a higher standard than human love is capable of on its own, a self-sacrificial love that puts another’s needs first rather than mere fondness or occasional help. Romans 6:3–7 shows the reality that enables this: as many as were immersed into Christ were immersed into His death, co-buried with Him through the immersion into death so that just as Christ was raised we also should walk in newness of life. The old man was co-crucified so the body of sin might be destroyed and we should no longer serve sin. We have eternal life and can manifest resurrection life because the Father has imputed it; therefore we can live differently. In 3:15 oida appears again: you intellectually know that no murderer has eternal life abiding in him. John reminds readers of the kind of love in view (3:16–18): Christ laid down His life; whoever has the goods of physical life (food, shelter, means of living) and sees a brother in need yet shuts up his bowels of compassion—how does the love of God abide in him? Love is not in word or tongue but in deed and truth (illustrated by James’s warning against saying “be warm and filled” while doing nothing). By this we gnosko—know by experience—that we are of the truth and will persuade/assure our hearts before Him. If the heart condemns, God is greater and knows all things. Galatians 5:1–13 shows the connection: stand fast in the liberty with which Christ has made us free; do not be entangled again with the yoke of bondage. If you seek to be justified by law you are fallen from grace. Through the Spirit we wait for the hope of righteousness by faith. In Christ neither circumcision nor uncircumcision avails anything, but faith which works through love. The Galatians were hindered from being persuaded by the truth. Called to liberty, do not use it as an occasion to the flesh, but through love serve one another. Christians can live reflecting newness of life by manifesting the fruit of the Spirit, not by law. Love is part of that fruit; the proof is in the pudding—this quality of love cannot be shown unless one is saved and using present-tense salvation by being filled with the Spirit. Even if not done today, the memory of having done it last week (something impossible without the Holy Spirit) gives experiential knowledge that we are of the truth. 1 Peter 1:22–23 adds: having purified your souls by obeying the truth through the Spirit unto unfeigned brotherly love (philadelphia), see that you agape one another with a pure heart fervently, being born again not of corruptible seed but of incorruptible, by the word of God which lives and abides forever. The soul is not the enemy—the flesh is—and the unsaved soul can still be positively affected through the Christian life when the spirit is the ringmaster. Earlier, 1 John 2:4–5 already taught that the one who says “I have known Him” and does not keep His commandments is a liar and the truth is not in him; but whoever keeps His word, in him truly is the love of God perfected, and by this we experientially know that we are in Him. Knowing affects asking. If the heart does not condemn, we have confidence (parrhesia) toward God, and whatever we ask we receive because we keep His commandments and do what is pleasing. The commandment is to believe on the name of His Son Jesus Christ and love one another. He who keeps His commandments abides in Him and He in him; by this we experientially know that He abides in us by the Spirit given. Ephesians 3:11–12 speaks of boldness and access with confidence through the faith of Him; we are not out of place in communicating with God. Hebrews 4:15–16: we have a high priest who was tempted in all points yet without sin, so let us come boldly to the throne of grace to obtain mercy and find grace to help in time of need. Hebrews 10:18–24: where there is forgiveness there is no more offering for sin; having boldness to enter the holiest by the blood of Jesus, by a new and living way through the veil (His flesh), and having a high priest, let us draw near with a true heart in full assurance of faith, hearts sprinkled from an evil conscience, and hold fast the confession without wavering. John 14:12–15 places asking between the works believers will do and the command to love and keep commandments: whatever you ask in My name (in His character, not a formula) I will do, that the Father may be glorified. James 1:5–7: if any lack wisdom, let him ask of God who gives liberally; but ask in faith, nothing doubting, for the one who doubts is like a wave and will receive nothing. Even something clearly in God’s will must be asked in faith. James 4:1–3 shows the opposite: wars come from lusts; you have not because you ask not, or you ask and receive not because you ask amiss to consume it on your lusts. 1 John 5:14–15 sums it up: this is the confidence we have in Him, that if we ask anything according to His will He hears us; and if we know He hears us, we know we have the petitions. The Christian life … This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit sermons.wordofgracestudies.org (https://sermons.wordofgracestudies.org?utm_medium=podcast&utm_campaign=CTA_1)

3. 

   6 Nov 2026

   Sword of the Spirit & Unceasing Prayer Against Satan

   Pastor Billy Myron concludes the Christian Life series section on Satan and demons by completing the armor of God in Ephesians 6. The final piece is the sword of the Spirit, which is the Word of God. This is not the usual term logos but rhema, referring to a saying or utterance of God. The sword reminds the believer of the appropriate sayings of God for the specific attack being faced. Jesus’ temptation in Luke 4:1–13 shows how He responded to each approach of the devil with the fitting statement from Scripture: man shall not live by bread alone but by every saying that proceeds from the mouth of God; worship the Lord your God and serve Him only; and do not tempt the Lord your God. Satan himself quoted Scripture, so the effective counter is the proper application of what God has said rather than mere quotation. The Holy Spirit brings relevant things to remembrance. When facing spiritual cowardice, for example, one may be reminded that God has not given a spirit of fear. The six pieces of armor must be put on as a complete unit. Satan is capable of multi-pronged attacks and will not be deceived by partial armor; a gap left open can be exploited. After describing the armor, the passage calls for praying always with all prayer and supplication in the Spirit, watching with all perseverance and supplication for all saints. The term for prayer here is specifically worship, repeating back to God who He is and what He says about Himself. First Thessalonians 5:17, “pray without ceasing,” does not mean occupying every second of every day with worship; it means not dropping logical opportunities to do so, comparable to remaining on a diet between meals. Worship continues even in affliction. Supplication is a cry for help, often involving unknown factors, and may be offered for others as well as oneself. The Corinthians co-helped Paul through supplication during his extreme trouble in Asia. After briefly assembling the armor, communication with God resumes as part of standing and resisting. The review recalls the complementary commands to resist in 1 Peter 5:6–9 (humble oneself, cast all care upon Him, be sober and vigilant, resist steadfast in the faith) and James 4:7 (submit to God, resist the devil and he will flee). The armor supplies the concrete details for how resistance is carried out. Vigilance is required so that the armor is actually put on; it is not merely a mental reminder but something to use in standing against the attack. The same kinds of afflictions are experienced by others, so one can always find grounds for supplication on their behalf. Distinctions between the sin nature and Satan are necessary because the two enemies are defeated differently. The sin nature is an indwelling principle in the members that remains present as long as one is in the body; it campaigns against the soul through emotions and appetites. Satan is an individual cherub, a person with an agenda, who attacks thoughts and lines of reasoning. The sin nature is defeated by reckoning oneself dead to it and alive to God and by yielding members as instruments of righteousness. Satan is resisted by putting on the whole armor of God and standing. Identifying the source of the attack determines which defense is applied. The next study will address the world system. Thanks for reading Word of Grace Studies! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit sermons.wordofgracestudies.org (https://sermons.wordofgracestudies.org?utm_medium=podcast&utm_campaign=CTA_1)

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