1. God is in control, but God is also in relationship with His children and asks us to pray, to lament, and to ask Him to change His mind as we participate as the Bride with our Bridegroom.
  2. This is not just a pericope about hereditary sin and actual sins, nor is it providing a pattern for prayer. It is fundamentally about God our gracious Father and His promise to hear us, answer us, and provide for us.
  3. What pressures or dangers are these particular people, in this particular place, facing right now which keep them from being “rooted and built up” in Christ? What is keeping them from “abounding in thanksgiving”?
  4. We can see this as a foreshadowing of how the LORD always comes to His people—the people do not come to Him. So, it is God who sent His Son to us, His Promised One, up close and personal.
  5. But it is not always helpful to create tidy categories of good and bad and to say, “Stop being ‘a Martha’ and do a better job of being ‘a Mary.’” That is a dangerous sermon to preach. In doing so, we can fall into the very thing we see Martha doing.
  6. What might be a unique challenge of this text is how our preaching of it might itself resonate with its mystery. It goes to a broader question: How can we retain a sense of the “mysterious” in our preaching of mysterious texts?
  7. [Because] of the relationship of presence the LORD has with His people, His holiness ‘gets on them,’ and, as a result, this is what their life now looks like because the holy LORD is their God.
  8. Paul is giving thanks for the reality that the gospel grows just as much in the little places as it does in the centers of power.
  9. The parable of the Good Samaritan is both a call to faith in Jesus and a call to love our neighbor.
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