Episodios

  • Dealing with Depression: Finding Hope and Victory in the God of All Comfort | J. Allen Mashburn

    Dealing with Depression: Finding Hope and Victory in the God of All Comfort | J. Allen Mashburn
    Jan 11 2026
    Dealing with Depression: Finding Hope and Victory in the God of All Comfort Depression is a profound heaviness of soul that the Scriptures describe with raw honesty. The Bible does not employ our modern clinical term, but it portrays the experience vividly: the spirit overwhelmed, the heart cast down, the bones troubled, the soul in despair, even the wish that life would end. Yet the same Word that records this darkness repeatedly declares that God draws near to the brokenhearted, that He is the lifter of the head, that His comfort abounds in affliction, and that joy comes in the morning. Throughout Scripture we see God’s choicest servants pass through seasons of deep discouragement. Their stories are recorded not to magnify their weakness but to display God’s faithfulness in the lowest places. By examining these lives, and by listening carefully to the voice of God in His Word, we discover divine principles for enduring and overcoming depression from a thoroughly biblical standpoint. I. Elijah: Despair After Victory The prophet Elijah stands as one of the clearest examples. In 1 Kings 18 he experienced one of the greatest public triumphs in redemptive history—fire falling from heaven on Mount Carmel, the prophets of Baal defeated, the people confessing that the Lord is God, and rain ending a three-and-a-half-year drought. Yet in chapter 19, a single threat from Jezebel sends him fleeing in fear and exhaustion. Hear the Word of the Lord in 1 Kings 19:3-4 (KJV): “And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers.” Elijah, the man who had just called down fire, now prays for death. He feels his labor has been in vain, that he is no better than his fathers, that everything is “enough.” This is the language of depression: exhaustion, hopelessness, isolation, and suicidal ideation. But observe God’s tender response. Verses 5-8: “And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God.” God does not begin with rebuke. He begins with physical care—sleep, food, water—twice. The angel acknowledges the reality of Elijah’s limitation: “the journey is too great for thee.” God remembers that we are dust (Psalm 103:14). When Elijah reaches Horeb, he repeats his complaint in verses 9-10: “And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.” Depression distorts perspective. Elijah believes he is utterly alone. God gently corrects him in verse 18: “Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.” Then God gives Elijah new work and a successor. God meets Elijah in his depression with physical provision, truthful perspective, renewed purpose, and the quiet whisper of His presence (verses 11-13). II. Job: Prolonged Suffering and Overwhelming Grief Few stories portray sustained depression more graphically than Job’s. A righteous man suddenly stripped of wealth, children, and health, Job sits in ashes, scraping his sores, wishing he had never been born. Job 3:1-3, 11-13, 20-26 (KJV): “After this opened Job his mouth, and cursed his day. And Job spake, and said, Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived… Why died I not from the womb? why did I not give up the ghost when I came out of the belly? Why did the knees prevent me? or why the breasts that I should suck? For now should I have lain still and been quiet, I should have slept: then had I been at rest… Wherefore is light given to him that is in misery, and life unto the bitter in soul; Which long for death, but it cometh not; and dig for it more than for hid treasures; Which rejoice exceedingly, and are glad, when they can find the grave? Why is light given to a man whose way is hid, and whom God hath hedged in? For my sighing cometh before...
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    27 m
  • When Anxiety Feels Louder Than God | Philippians 4:6-7; I Peter 5:7; Psalm 34:4

    When Anxiety Feels Louder Than God | Philippians 4:6-7; I Peter 5:7; Psalm 34:4
    Dec 27 2025
    When Anxiety Feels Louder Than God There are times in the Christian life when anxiety seems to shout louder than the voice of God. The pressures of daily living—the demands of school or work, the pull of peers in the wrong direction, the subtle temptations of the enemy to sin, and the uncertainty of what tomorrow may bring—can create a clamor in the soul that drowns out the quiet assurance of God's presence. Yet the Scriptures speak directly to these very struggles, offering not mere human advice, but divine remedies that bring peace and victory. We will focus our attention on three key passages that address the heart of this matter: Philippians 4:6-7, 1 Peter 5:7, and Psalm 34:4. These verses, taken from the Authorized King James Version, provide a clear pathway from anxiety to the peace that only God can give. First, let us read Philippians 4:6-7 in full: Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. The apostle Paul wrote these words from a Roman prison, where anxiety could easily have overwhelmed him. Chains clanked around his wrists, the future was uncertain, and yet he penned one of the most triumphant letters in the New Testament. His secret? He refused to be "careful"—that is, anxious—about anything. Instead, he turned every concern into a conversation with God. Notice the comprehensive nature of Paul's instruction: "in every thing." No worry is too small or too large to bring before the throne of grace. Whether it is the stress of examinations and deadlines in school, the pressure from classmates to conform to worldly standards, the temptation whispered by Satan to compromise holiness, or the fear of what lies ahead in an unpredictable world—every thing qualifies for prayer. Paul specifies three elements in this prayer: prayer itself (general communion with God), supplication (specific requests), and thanksgiving (gratitude even in the midst of trial). Thanksgiving is the key that keeps prayer from becoming mere complaining. When we thank God for His past faithfulness, we remind ourselves that He is still in control. The result is breathtaking: "the peace of God, which passeth all understanding." This is not the absence of problems, but the presence of God in the midst of them. It is a peace that defies human explanation—a garrison, as the word "keep" suggests, stationed around the heart and mind like a Roman guard around a priceless treasure. Through Christ Jesus, this peace stands sentinel, preventing anxiety from storming the citadel of the soul. Consider the young student facing overwhelming school pressures—exams that seem insurmountable, projects that pile up, grades that determine future opportunities. The enemy whispers, "You can't handle this; you'll fail." Peers add their voices: "Everyone else is cheating—just this once." The future looms dark: "What if you don't get into the right college? What if your plans fall apart?" In such moments, anxiety roars. But when that student obeys Philippians 4:6-7, turning those burdens into thankful prayer, the peace of God descends like a quiet shield. The problems may remain, but they no longer dominate the heart. Now turn with me to 1 Peter 5:7: Casting all your care upon him; for he careth for you. Peter, who once sank in the waves because he focused on the storm rather than on Christ, now writes with pastoral tenderness to suffering believers. The word "casting" pictures a deliberate act—throwing the entire weight of our cares onto the Lord, as one might hurl a heavy burden onto a strong beast of burden. "All your care"—not some, not the large ones only, but all. The everyday stresses, the relational tensions from peer pressure, the spiritual battles against Satan's temptations to sin, the nagging fears about tomorrow—all are to be cast upon Him. Why can we do this? Because "he careth for you." This is not indifferent deity, but personal, tender concern. The same God who numbers the hairs of our heads and feeds the sparrows knows every detail of our anxieties. He cares more deeply than the most loving parent. Think of the believer facing peer pressure—the subtle (or not so subtle) invitations to join in activities that dishonor God, the ridicule for standing firm, the loneliness of being different. Satan uses these moments to create anxiety: "If you don't go along, you'll lose your friends; you'll be isolated." But when we cast that care upon the Lord, remembering His personal love, the pressure loses its grip. We realize that pleasing Him is worth far more than temporary acceptance. Or consider the fear of the future—job uncertainty, health concerns, world events that unsettle the heart. The enemy loves to paint bleak pictures: "What if the worst happens? God has forgotten you." Yet Peter's simple command cuts through the ...
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    21 m
  • The First Gospel Mentioned - Redeemer En Route! | Allen Mashburn

    The First Gospel Mentioned - Redeemer En Route! | Allen Mashburn
    Dec 14 2025
    Let's turn together in our Bibles to the book of Genesis, chapter 3, and focus our attention on verse 15. This is one of those pivotal verses in Scripture that has rightly been called the protoevangelium—the first announcement of the good news of salvation. In the King James Version, which we'll use throughout our study today, it reads: "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." Imagine the scene in the Garden of Eden just moments after the fall. Adam and Eve have disobeyed God, eaten the forbidden fruit, and now they stand before Him in shame and fear. The harmony of creation is shattered. Sin has entered the world, bringing with it death, curse, and separation from God. It seems as though Satan, working through the serpent, has scored a complete victory. Yet right here, in the midst of pronouncing judgment, God speaks a word of incredible grace—a promise that shines like a beacon in the darkness. This verse is the seed from which the entire message of redemption grows. It's the foundation for everything that follows in the Bible, pointing us ultimately to the Lord Jesus Christ. Today, I want us to unpack this promise carefully, phrase by phrase, and trace how it unfolds through Scripture. We'll see God's sovereign grace at work, the conflict between the two seeds, the suffering and triumph of the Savior, and what it all means for us personally. My prayer is that as we study this together, we'll gain a deeper appreciation for the gospel and a stronger confidence in God's unbreakable plan. 1. The Divine Initiative: "And I Will Put Enmity" Notice first who takes the initiative here. God says, "And I will put enmity between thee and the woman." The "thee" refers to the serpent, and as Revelation 12:9 and 20:2 make clear, this is none other than Satan himself: "And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him." God doesn't command Adam or Eve to start fighting the devil. No, He declares sovereignly, "I will put enmity." This is pure grace from beginning to end. Fallen humanity, left to ourselves, has no natural hostility toward Satan. In fact, we're at peace with him and at enmity with God. As Ephesians 2:1-3 reminds us: "And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others." And Colossians 1:21: "And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled." By nature, we love the darkness and hate the light (John 3:19-20). But when God plants this enmity in a heart, everything changes. The one who once listened eagerly to the serpent's lies now becomes his enemy. This is the beginning of regenerating grace—the Holy Spirit turning a heart of stone into a heart of flesh. Think about it: Eve had just been deceived by the serpent, yet God promises to create hostility between them. From that moment, humanity is divided into two spiritual lines: those who remain friends with the serpent and those in whom God has worked to make them hate sin and love holiness. This isn't something we muster up on our own; it's God's doing. What encouragement this is! If you're a believer today, that enmity toward sin in your heart is evidence of God's grace at work in you from the very foundation of the gospel promise. 2. The Two Seeds: "Between Thy Seed and Her Seed" Next, God speaks of the ongoing conflict: "and between thy seed and her seed." Throughout Scripture, this theme of two seeds runs like a thread, dividing all humanity spiritually. The serpent's seed are those who belong to him by nature and choice. Jesus said it plainly in John 8:44: "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it." We see this line early on with Cain, who murdered his brother Abel. It continues through history: Pharaoh oppressing Israel, Haman plotting against the Jews, Herod slaughtering the innocents, Judas betraying Christ, and every unregenerate person who opposes God and His people. But there's another seed—the seed of the woman. This is unusual language. Everywhere else in Genesis, offspring is described as the seed of the man: Abraham's seed, Isaac's seed, Jacob's seed, David's seed. Why here "her seed"? Because this points to the virgin birth. The promised ...
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    25 m
  • Israel's Future in Bible Prophecy: A Biblical Exposition | J. Allen Mashburn

    Israel's Future in Bible Prophecy: A Biblical Exposition | J. Allen Mashburn
    Nov 2 2025
    Israel's Future in Bible Prophecy: A Biblical Exposition Introduction: The Setting from Luke 21 As we open our Bibles to the Gospel of Luke, chapter 21, we find Jesus standing on the Mount of Olives, overlooking the city of Jerusalem. His disciples marvel at the temple's grandeur, but the Lord turns their attention to far greater matters—the signs of the end times and the destiny of His people. In Luke 21:20-24, Jesus declares: "And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” Here, the Lord Jesus foretells the destruction of Jerusalem in AD 70, a tragic fulfillment of judgment on unbelieving Israel. Yet, notice the phrase "until the times of the Gentiles be fulfilled." This points beyond that historical event to a future restoration. The "times of the Gentiles" refer to the period when Gentile powers dominate Jerusalem, but it has an end. From this vantage, Jesus shifts in verses 25-28 to cosmic signs and His return: "And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” Luke 21 sets the stage for our study: Israel's past rebellion, present trials, and glorious future under the Messiah's reign. God's Word promises that though Israel has stumbled, He will lift them up. Let us trace this thread through Scripture, seeing God's unchanging faithfulness to His covenant people. Israel's Past: From Abraham's Call to Repeated Rejection To understand Israel's future, we must first look back to her origins. God did not find Israel as a nation; He created her. In Genesis 12:1-3, the Lord calls Abram, a Gentile idol-worshiper from Ur of the Chaldees: "Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.” Abram—later Abraham—became the father of the Jewish nation through Isaac and Jacob, whom God renamed Israel (Genesis 32:28). This was no accident of history; it was divine election. God promised Abraham an everlasting covenant in Genesis 17:7-8: "And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.” This covenant is unconditional—based on God's promise, not Israel's performance. It includes land, seed, and blessing, and it stands today. God reiterated it to Isaac (Genesis 26:3-4) and Jacob (Genesis 28:13-15), forming the twelve tribes of Israel. Yet, from the exodus onward, Israel repeatedly rejected her Creator. In the wilderness, they murmured against Moses and God (Exodus 17:3; Numbers 14:1-4). Entering the land, they turned to idols (Judges 2:11-13). The kings, from Saul to the divided kingdom, led them into idolatry, culminating in Assyrian and Babylonian captivities (2 Kings 17:7-18; 2 Kings 25). Prophets like Jeremiah warned of judgment for covenant unfaithfulness (Jeremiah 3:6-10). This pattern peaked in the rejection of the Messiah Himself. The Jewish leaders knew the Scriptures foretold His coming. Psalm 22:16-18 vividly describes His crucifixion: "For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture.” Isaiah 53:3-6, 9-12 paints the suffering Servant: "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid ...
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    29 m
  • A Concise Biblical Examination of John 1:1 and It’s Importance to Our Faith | J. Allen Mashburn

    A Concise Biblical Examination of John 1:1 and It’s Importance to Our Faith | J. Allen Mashburn
    Oct 12 2025
    A Concise Biblical Examination of John 1:1 and It’s Importance to Our Faith “In the beginning was the Word, and the Word was with God, and the Word was God.” This verse is like a treasure chest full of truth about who Jesus is. It tells us that Jesus, called “the Word,” is God and has always been with God. Let’s break it down into three simple parts, using the original Greek words to help us understand, and see how it shows that Jesus is fully God. Part 1: “In the beginning was the Word” What it says in Greek: En archē ēn ho Logos Simple meaning: “When everything started, the Word was already there.” -“In the beginning”: This is like the very first moment of everything, just like the start of the Bible in Genesis 1:1, where God created the world. The Greek word archē means the start of all things. It’s saying Jesus was there before anything was made. -“Was”: This Greek word tells us the Word didn’t start existing—it was already there, always existing, forever. Jesus didn’t have a beginning; He’s eternal God. -“The Word”: The “Word” is Jesus. In Greek, Logos means God’s way of speaking or showing Himself. Jesus is God’s special way of talking to us and showing who God is. The word ho (the) means He’s the one and only Word, not just any word. What this tells us: Jesus, the Word, was there before time began. He didn’t get created because He’s eternal, just like God. This shows us Jesus is God because only God has no beginning. Part 2: “And the Word was with God” What it says in Greek: kai ho Logos ēn pros ton Theon Simple meaning: “The Word was close to God.” -“Was with”: The Greek word pros means being right next to someone, like best friends who are always together. It shows Jesus was with God in close proximity, sharing a special relationship. -“God”: This is talking about God the Father. The Greek words show it’s a specific person, not just a vague idea of God. Jesus, the Word, is not the Father, but He’s with Him. What this tells us: Jesus is a distinct person from God the Father, but they’re together as One. This shows Jesus is part of the Godhead, not a creation. It’s a hint that God is more than one person but yet still one God. Part 3: “And the Word was God” What it says in Greek: Kai Theos ēn ho Logos Simple meaning: “The Word was God.” -“God”: In Greek, Theos means God, but here it doesn’t have the word ho (the) like before. This doesn’t mean Jesus is less than God. It’s a way to say Jesus has all the qualities of God—He is God in His nature, not a different or smaller god. -“Was”: Again, this word shows Jesus didn’t become God; He always was God, forever. What this tells us: Jesus, the Word, is fully God. He’s not just like God or partly God—He is God, with all of God’s power, glory, and nature. This is super important because it tells us Jesus isn’t just a great person or a prophet; He’s God Himself. Kai —— And Theos — God ēn ——- was (can also mean “always existed”- thus, “God ‘always existed’ as the Word.”) ho —— the Logos — Word Our translators didn’t get it wrong, it was proper to translate it “…and the Word was God,” in English in 1611. Saying “God was the Word” is like saying God’s essence is perfectly shown in Jesus. It’s two ways of saying the same thing: Jesus is truly, fully, 100% God. Christ came to fully reveal God to humanity, thus the Word was God and God was the Word. Why This Matters: Jesus is God — Yet there are approximately 10,000 world religions that claim He isn’t. (Source: Google, Accessed 10-8-2025) John 1:1 is like a big sign shouting that Jesus is God. Here’s what we learn: 1. Jesus is eternal: He was there “in the beginning,” before anything was made. Only God is eternal, so Jesus is God. 2. Jesus is close to God: He’s with God the Father in a special, loving relationship, showing He’s a person in the Godhead, not just a thing or idea. 3. Jesus is fully God: The Word is God, sharing all of God’s qualities. This means Jesus has God’s power, love, and glory. This verse sets up the whole Gospel of John, where we see Jesus do amazing things only God can do, like creating life (John 1:3) and forgiving sins (John 8:58). Later, in John 1:14 (“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth”), we learn that this Word became a human—Jesus! So, the God who was there forever (always existed) became a person to show us who God is and to save us. Summary of the Lesson on John 1:1 “In the beginning was the Word, and the Word was with God, and the Word was God.” The verse is broken into three parts to show that Jesus, called “the Word” (Greek: ho...
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    29 m
  • Spiritual Warfare in a World that Hates Christ & You | J. Allen Mashburn

    Spiritual Warfare in a World that Hates Christ & You | J. Allen Mashburn
    Oct 10 2025

    Join Pastor Mashburn as he examines the Scriptures on the subject of "Spiritual Warfare in a World that Hates Christ & You."
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    28 m
  • A Good Man Assassinated - Charlie Kirk | What Does the Scripture Offer Us During This Time? | Psalm 46

    A Good Man Assassinated - Charlie Kirk | What Does the Scripture Offer Us During This Time? | Psalm 46
    Sep 12 2025

    It's been a heavy week. A good man has been tragically taken from us by an assassin's bullet. Charlie Kirk was a brilliant mind, a good man, a faithful husband and father. Join Pastor Mashburn as he examines the Scripture and gains strength for these difficult days.
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    26 m
  • Paul's Letter to the Ephesians - The Boots of Peace | Ephesians 6:15 | J. Allen Mashburn

    Paul's Letter to the Ephesians - The Boots of Peace | Ephesians 6:15 | J. Allen Mashburn
    Sep 2 2025

    As we continue to study “the whole armor of God,” we continually need to be reminded why this is such an important topic. Verses 10-13 introduce the subject of spiritual warfare. We are told that the saints of God are engaged in a great cosmic battle against a powerful, relentless enemy. Our enemy is called “the devil,” v 11. Our enemy is said to employ “wiles,” v. 11. This word refers to “the tricks, schemes, and methods” the devil uses to undermine the faith of the saints, and to attack the glory of God.

    God’s command to His people is that they “stand” against the attacks of the enemy, vvs. 11, 13, 14. The word “stand” is a military term. It means “to hold a critical position during a time of enemy attack.” It is the image of “a soldier refusing to yield even one inch of ground to an attacking foe.” It is not the image of someone on the offensive, but rather, it is the picture of a soldier on the defensive, protecting the ground that has already been won.

    God had given His people some very precious possessions. He has given us truth, His church, His Word, His grace, His salvation, His blessing, etc. And, the devil wants all of it. He will stop at nothing to take everything we have been given by the Lord.

    If we are to keep what we have received from the Lord, we must “stand” and hold on to the critical ground we have received from the Lord. To do that, God says we must “put on the whole armor of God.”
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    24 m