Trey VanCamp Teachings Podcast
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We live in a paranoid world. From the chaos, violence, and immorality around us to the anxiety, pain, and trauma inside us, most of us live in a constant state of fear. And without any hope of rescue, this paranoia leads us to either alarmism, or escapism. But the gospel story gives us a better hope. Jesus came into a world just as paranoid as ours, and he confronted the root of our paranoia; we’re all stuck in spiritual slavery, sin, and sickness. And by living the perfect life, dying the death we deserved, and rising again, Jesus offers us hope. But to choose this hope takes an act of “metanoia,” or repentance. When we repent, we actively choose to reorient our lives around the reality of Jesus and his resurrection.
In Acts 3, we meet a man unable to walk sitting outside of the temple. Separated from the presence of God and others, this man was left to beg for a living. But when Peter and John encounter him, they offer more than gold or silver; they offer him healing, both for his body and for his shame. Like this man, many of us today carry shame from our wickedness and woundedness that pulls us away from God and from others. And like Peter and John, at some point we will have the opportunity to extend healing from God to others. In order to deal with our shame and heal the shame of others, we must learn to confront it.
Most of us carry unrealistic expectations when it comes to church community. We all want the perfect personality to lead us, the perfect people around us, the perfect programs to serve us, and the perfect place to make us comfortable. But few of us fail to realize that community based around these things won’t feed the deep longing we have in our souls for genuine community. Instead of settling for personalities, programs, people, and places, the book of Acts invites us to see what a more true and genuine community could look like. At the tail end of Acts 2, just as the gospel movement is about to spread, we see a glimpse of this type of genuine community shared by the first disciples. Rather than settling for personalities, people, programs, and places, they commit to the teaching of scripture, deep and vulnerable community, intentional rhythms of practice, and reliant prayer for the Spirit. The goal of our church is to do the same.
Many of Jesus’ interactions with the lost happened over a meal. In Luke 7:34, Jesus is accused of being “a glutton and a drunkard, a friend of tax collectors and sinners.” The Gospel of Luke illustrates this well: In Luke 5, Jesus is described dining with tax collectors and sinners at a man named Levi’s house. Jesus is anointed by a sinful woman while eating at a Pharisee’s home in Luke 7. And when Jesus forgives and restores Zacchaeus, the Jewish tax collector in Luke 19, he first invites himself over for a meal. Bottom line: Jesus’ proximity to those living counter to the way of God was scandalous to the self-righteous and life-giving to the self-rejecting. Again, if seeking and saving the lost was his mission, then sharing a meal with them was his method. As Jesus’ disciples, we’re instructed to do the same. By practicing hospitality, we create a safe space for those opposed to the way of Jesus to encounter and experience the love of God. We don’t affirm people’s sin, but we do affirm that they’re loved and valued image-bearers of God.
The intro music is too loud but bear with us! We talk a lot about leadership, going to 2 services, and hosting strangers.
If “loving your neighbor as yourself” was the second most important commandment in the scriptures according to Jesus, then it’s something we should make a regular part of our day-to-day life. But in our hyper-individualistic and self-serving culture, few of us actually get to know the strangers we interact with on a daily basis. Jesus and his disciples faced similar issues in their day. Loving their neighbors was difficult because of boundary lines and discrimination that occurred between Jews and Gentiles. Later in the biblical story, the early church faced violent opposition and persecution due to their commitment to King Jesus. And yet, the more meals they shared with their “enemies,” the more their enemies became friends. Over time, those friends became part of the family of God. Henri Nouwen defines hospitality this way: “the creation of a free space where the stranger can enter and become a friend instead of an enemy.” People will always expect our hostility until they experience our hospitality. By getting to know the neighbors in our lives, even our actual neighborhood neighbors, we create spaces and opportunities to serve those around us and demonstrate the love of God.
When the people of God are described throughout the Bible, they’re most often described as a family. And when family gathers for dinner, they share more than just a meal. They share life, stories, laughter, questions, tragedies, and celebrations. Throughout the scriptures, the people of God use meals to mark this kind of fellowship. The art of eating together with those we’re close to is a lost one. Meals have been commodified and looked over as nothing more than a relieving break from the mundanity of work at best, or an inconvenient break in our daily rhythms at worst. We might enjoy an occasional date night, birthday celebration, or holiday feast, but the regular practice of sharing life at a table is one that fewer and fewer people in the West are participating in. For Christians to recapture this lost tradition, we must intentionally make space in our schedules to be hospitable toward those in our community. Feasting regularly with other followers of the way encourages us, strengthens our bonds, and nourishes our souls. But there’s also a shadow side to community. Without love, grace, and intentionality, we can fall into the trap of familiarity, codependency, resentment, and idealism.
All throughout the Gospels Jesus is described eating, feasting, and partying with common people. Jesus is almost always going to a meal, at a meal, or coming from a meal. The early church adopted this practice as well. The book of Acts tells us that the first followers of Jesus made it a regular habit to break bread from house to house, eating with “joyful and sincere hearts.” And as the meals spread, so did the gospel. But for Jesus and his followers, a meal was about more than just food; it was a means of grace. Meals were a way for the Son of God to come near people and offer conversation, friendship, and healing. Every dinner shared with a sinner was a way for God himself to extend a merciful hand of salvation to those who least deserved it. This is why the communion was often shared as part of a full meal. When we partake in communion, we’re eating a meal together. We’re reminding ourselves that through his sacrifice, fellowship, and hospitality, God has cleared a space at his table for us. Taking communion is our way of feasting with our Savior.
When it comes to developing deep friendships that form and shape us into the image of Jesus, one barrier often stops us: preferences. Rather than commit to a community of people who hold us accountable and build us up, we find it easier to surround ourselves with others who think like, act like, and approve of us. But the people of God have never flourished this way. In Exodus 20 and Deuteronomy 5, God institutes a set of practices and behaviors (the 10 Commandments) meant to shape and form his people into his image. And when Jesus starts his earthly ministry, he chooses 12 unlikely men who wouldn’t normally get along to reorient their lives on him. For us today, becoming a community of practice means putting aside our preferences, committing to each other no matter how different we are, and reorienting our lives on Jesus.
One of the hardest but most rewarding features of any healthy friendship is vulnerability. We get the most out of our relationships when we allow ourselves to be fully known and truly loved. And yet, few of us actually experience this type of freeing love. Instead, we live in private shame over our weaknesses, wickedness, and woundedness. But the gospel frees us from fear and shame. By learning to practice vulnerability with those around us, we become capable of deep and valuable relationships. To get the most out of our friendships, we move from proximity to vulnerability.
As connected, informed, and globalized as we are through social media and the internet, we’re also becoming more and more lonely. Fewer and fewer people admit to having close friends, and as life becomes more automated and individualized, it’s easier to go through our days without any meaningful interactions with other people. But this is far from the life that God designed for us. From the opening pages of Genesis to the end of the human story in Revelation, we see that God has always intended us to live in close proximity to one another — Adam walked with God and was still lonely before Eve; Abraham is called out to create a new close knit family; Jesus does ministry while in deep relationship with his disciples; Paul takes close friends like Barnabas and Timothy with him on his ministry journeys; and the early church grows because of their radical inclusion of their neighbors. To recapture these lost relationships and live the way God intended, we start with a simple step: moving towards people in proximity the way God moves towards us.
This message looks at the 3 names of Jesus in Matthew 1.
In this message, we look at 1 John 4:7-16 to learn the true definition of love.
In this message, Pastor Trey examines Luke 1 & 2; Isaiah 8 &9 to learn what joy is and how we build more of it into our lives.
In Luke 1, we learn the secret to hope is getting silent with God.
In this message, we study James 5 and discover the meaning behind a "prayer of faith."
In this conversation, Pastor Billy (my dad) discusses his journey through different decades of life and ministry. He reflects on his drive for success in his 30s, the challenges faced in his 40s, and the intentional planting of seeds for a meaningful future in his 50s. The discussion touches on the complexities of relationships in ministry, the importance of balancing work and personal life, and the significance of making wise investments for the future.
As James nears the end of his letter, one of the last encouragements he wants to give is a call to perseverance. In a world accustomed to anger, favoritism, slander, and ambition, it’s easy to feel the pressure to give up on the practices of Jesus, the truths of Jesus, or even on the way of Jesus altogether. But James reminds us that perseverance in our relationships with others and with God will reap rewards. Everything we deeply desire, from formative friendships to a tangible hope in God, requires us to pass through suffering with endurance, not sidestep suffering with escape. When we commit to loving each other well and maintaining hope in God, we become people able to reject the lies of the world and live out the truth of the gospel. James 5:7-12
As humans, we’re all accustomed to greed. By default, we strive to hoard and live extravagantly in order to build up wealth for ourselves and our families. But according to James, this lifestyle comes at a cost. Not only do we feed our greed at the expense of the poor and oppressed, but we also bring rot to our own souls. The more we indulge, the less like Jesus we become. But the gospel frees us from this trap of greed. In Christ we have no reason to hoard, live extravagantly, or perpetuate injustice because we have true and lasting contentment that comes from living a life focused on the Kingdom in communion with God.
When most of us think of resisting the devil, we might imagine something like demonic possession, exorcism, or a dramatic and visible display of blatant evil. But the devil’s influence in the world is more subtle than that. Throughout the scriptures, Satan’s primary tactic isn’t force, it’s deception. From the beginning of time, Satan has used lies to distort God’s truth, turn people away from the way of Jesus, and live according to the world and flesh. And if we’re not aware of his tactics today, we can unknowingly give in to these lies as well. But James 4 promises us that the more we learn to resist the devil, the more we can find freedom through Christ from Satan’s deception.
In James 4, we learn that on some level, followers of the way of Jesus are at odds with the world we live in. While we have a responsibility to love the created world, steward our lives to make it better, and love the people in it, it’s clear that the cultural air we live in is becoming more and more hostile to the way of Jesus. From sexuality and gender to justice and violence, the world normalizes rebellion against God and retaliation against man. To resist the world, followers of Jesus must choose to accept Christ’s love over the world’s promises. James 4
We live in a culture today that encourages us to satisfy any and all of our desires as we pursue our “true selves.” The only caveat the world gives us is that our desires shouldn’t hurt other people. Otherwise, those desires are good. But what if the people we really hurt in satisfying our desires is ourselves? In James 4, we learn that not all desires are good, fulfilling, or even authentic to who we’re made to be. When the church buys into the lie that giving in to all our pleasures will bring us joy, James reminds us that this actually results in more conflict and sin. Instead, James invites us to deny our desires, stop the waging war of passions within us, and humble ourselves in confession before God. Doing this feels like self-denial, but it’s the God-designed way for us to experience true grace, healing, and satisfaction. James 4:1-3
One of the greatest dangers plaguing the church today is also one of the oldest — selfish ambition. Since the church was first established, the people of God have experienced conflict, disagreement, and division, and often times these circumstances provide an opportunity for us to become bitter, envious, and boastful. But James 3 shows us what it looks like to endure conflict well. Rather than give in to the bitterness and envy that comes naturally to us in conflict, James instructs us to practice godly wisdom. We reject selfish ambition and instead choose to be people of peace, mercy, and good fruit. James 3
It’s part of our human nature to play favorites. We often move towards, look up to, and speak highly of those who have wealth or achievements while also looking down to, ignoring, or withholding mercy from those who lack these things. Christians aren’t immune from this sin of favoritism, and it goes back to the very beginnings of the church. James likely witnessed his half-brother Jesus correcting this sin by extending mercy to the poor, the ignored, the marginalized, and the outcasts. According to Jesus, the Kingdom belongs to the least of us. As a leader of the early church, James applies the way of the Kingdom to how we treat others. By accepting the free mercy of God as a gift rather than as something we have to achieve, we can then extend that same mercy to everyone regardless of their wealth or status. But to try and earn mercy or to withhold it from others is to neglect the heart of the gospel itself. James 2:1-13 CSB
James 1 confronts us with a painful reality: life will be hard. We’ll be persecuted, gut-punched, and exposed as we continue practicing the way of Jesus in our everyday lives. But James 1 also gives us a vision for the kind of people we can be if we endure these hardships with humility and patience. The church is at its best when we’re people who speak graciously, serve selflessly, and live holy. To become this type of church, James invites us to examine how we react when people offend us, and when the Bible confronts us. When in conflict with others we often react with anger, and when exposed by the Bible we often react with apathy. But to learn to submit ourselves to God in both of these situations will allow us to mature into the kind of church God has called us to be.
When most of us think of simplicity, we think of digital minimalism, materialism, and wealth. But few of us would consider the practice of simplicity as something that involves our speech and relationships. And yet, when we examine how often we use sarcasm, exaggeration, and flattery to manipulate people and get what we want, we might be surprised to see that our speech is not simple or wholesome by default. Jesus himself says that our speech is an automatic result of what’s already in our hearts, and the apostle James warns us that our speech has the ability to stain our whole bodies. Left to our own, we can find ourselves trying to manipulate others, gain status and approval, or win arguments. To fight against these impulses we practice simplicity of speech; we speak honor in place of flattery and contempt, secrecy in place of gossip and exaggeration, and silence in the place of rage and manipulation.
As Americans our identities are often shaped by the quantity and quality of the stuff we own. Security, stability, and satisfaction are only possible when we buy and accumulate more wealth. And while we’re really after deep contentment, we falsely believe that the very joy we’re searching for is still on the other side of the next purchase. Cue our endless cycle of buying more so we can desire less. But Jesus offers us a better way. He does this by confronting our attachment to our stuff and our lack of trust in him, and also by modelling a life of simplicity. When we study the Scriptures, we find a deeper truth than the lie we’re trained to believe — real contentment is actually found by limiting what we own and increasing what we give.
We live in the age of the attention economy. From social media ads and online shopping to streaming and news, our hearts and minds are often cluttered and rewired for discontentment. We live chasing accumulation, or what Jesus calls “the worries of this age, the deceitfulness of wealth, and the desires for other things.” And for most of us, this discontentment comes directly from our digital consumption. But the way of Jesus is an invitation to simplicity — learning to be content with less, not more. To start this practice, we must first train ourselves to curate our digital consumption. By limiting our digital intake, we can rewire our brains towards contentment and train ourselves to be more present and attentive to God and to those around us. For resources on simplicity, go to: https://formedbyjesus.com/simplicity/ TIMESTAMPS 0:00 - Formation is happening whether you like it or not. 2:20 - Mark 4v1-20 7:48 - Nothing crowds our time and attention like the digital world. 19:05 - The Practice of Simplicity 20:53 - Our definition of simplicity 22:35 - Jesus practicing solitude 28:18 - The way OUT of the digital chokehold 36:32 - Don’t fear the desert.
Let the timer begin. Revelation 1, we looked at, at the beginning of summer, we talked about how there's, just based off that one chapter, there's three ways to interpret the rest of the letter. We learned that St. John is a theologian. What that means is when you read the book of Revelation, it's more important to read it Christologically, meaning where's Christ in this passage, than it is reading it Chronologically, we think the biggest mistakes people make is thinking this was all written in a right order. And now that Revelation 15 just happened last week, now we're ready for 16. It doesn't happen that way. It's all over the map. It's just by which John saw the next vision. It doesn't mean that's when it happened. Another thing we learned is he's a pastor to the seven churches, which means he has a pastoral heart. And so when we read all of Revelation, the focus needs to be on discipleship, not on decipherment. It's not like the National Treasure, where we gotta take a candle, pour some lemon juice on it, and see the secret hidden meaning, and see what happens with the Twin Towers in 2001. None of that. This is, there is a plain message we can read if we're willing to wrestle with the text, and it's to change us. Lastly, we learn in Revelation 1 that John is a poet. Meaning, we read Revelation literarily, not literally. Meaning it's not like a newspaper. It's more like a political cartoon where you see something like a beast. It's not an actual beast. It's communicating something even bigger and much larger, really. That's Revelation 1. That was in a minute and a half. We're in trouble. Revelation 2 and 3, he shows us there's these seven letters to these seven churches, and Jesus has this three point sermon. He affirms each church for what they're doing well. He rebukes them for where they're not, and he motivates them to keep pressing on. We knew. We learned. Those seven letters in chapters two and three are written to the first century church, but hear me, they are for every single century, every church, and we're going to be diving into that in the month of September. When you boil it down, Jesus affirms the type of church who are people of love, who avoid heresy, and endure hardship. How am I doing on time? Okay, I don't know. Revelation 4 through 5, there is now this image of a scroll and the scroll is being passed around and everybody's saying, Who can open the scroll? And everybody's sad because they're saying no one can open it. This scroll is the purpose of your life, but also the meaning of all of history. It's the answer. The answer everyone is looking for. Different philosophies, different religions, and it's bound in this scroll. And there is this moment of like, Oh, no, no one knows the answer. And then there's this lion who was a lamb who comes in and says, Oh, brother, I can open the scroll. I'm the one with meaning. I'm the one with purpose. Come to me. Your life actually does make sense. There is hope. There is a future for you. And so we learned on that day, man, we have hope because of the lamb who was slaughtered because of us, who was slaughtered instead of us. And who was slaughtered for us if any of these things interest you Go to pastor creek church teaching revelation because i'm not going to explain anymore revelation 6 to 18 one week. We talked about judgment We learned, actually you'll see all throughout Revelations a lot about judgment, but that is a good thing. There is evil going on in this world. There is injustice. We want something to be done about that, or else he wouldn't be a good God. And so these, these judgments are seen in three different sets of images. Seven seals, seven trumpets, and then seven bowls. We look together specifically at the seals. And we learn that because God is a God of, who is slow to anger and full of compassion, these judgments, hear me, Are purgative they're meant to be purgative meaning they're meant to purge us They're meant to wake us up and go we don't know how to live life without christ We need to run to him or this punishment comes our way So it's meant to be purgative, but eventually it becomes punitive Eventually, it means if you don't come to jesus, you will suffer the punishment of these judgments. And then we talked about the four horsemen, which are the white horse leading to deception. We see deception in our era today all over the place. The red horse, which is all about violence. Do we not see violence all over the globe? The black horse, which equals famine. We see that everywhere still. And then the pale green horse is sickness leading to death. We have certainly seen that even within the last few years at a cranked up rate. And we ended that kind of... Passage saying, look, the horsemen ramp up when the church stands up, but we're going to have victory. So we have to keep standing up against these horsemen. Revelation 12 through 13. We then introduce the unholy trinity. The unholy trinity is the dragon who is the devil. The sea beast who is the state politics, political powers. And then the earth beast is propaganda. And these three conspire to destroy the church. They've already lost against King Jesus on the cross. At least what they can do is to destroy you and me, those who follow the Lamb. And Michael J. Gorman, he had this great quote about propaganda, which we see every day today. It says, The function of propaganda is to make evil look good, the demonic divine. Violence look like peacemaking. Tyranny and oppression look like liberation. Do we not see that today? Our argument is that you'll see this in every generation. Sometimes other generations, it ramps up. Other times it seems to settle and then it ramps up again. So you'll see this in every generation. One more thing about the unholy trinity, they want the church to either commit violence against other people, make us against anybody, that's not the way of Jesus. They want us to silence, not stand up for what is right. Or they want us just compliance, just to look just like Babylon, to do what everybody else is doing because everybody else is already doing it. Now, Pastor Caleb had the joy of... Bring in good news. Revelation 11 and 14 contains a lot of hope. It's about the witnesses. It's about these three angels. And this whole idea is those three angels promise three things. And we can take hope in this in the midst of really hard times. Number one, the gospel will spread to the ends of the earth. So we should be all about missions because that's the one thing Jesus says it's going to work. Number two, Babylon, which is the city of man, which is any time, we'll talk about in the next thing, just corruption. That's not gonna last. It will end, even though it doesn't look like it today. Number three, judgment will come and all will be made right. This gives us hope to be patient, to endure in suffering, not to give in to violence, silence, or compliance. Are you with me? Do I have any time left? Oh, look at this. I'm getting a full head of hair still today. All right next one revelation 17 through 19 We looked at this last week. We kind of taught out of order, which is kind of important because we wanted to teach you It's not chronological 17 through 19 Babylon is the city where the unholy Trinity uses There the city for destruction. So we talked about last week how Babylon's a prostitute what it's a prostitute do it perverts it deceives It seduces and you and I have to recognize you and I can be seduced by the culture It going against the way of Jesus. The main thrust of what we talked about last week is the prostitute seeks to seduce the church, you and me, by normalizing the sins of Babylon, right? The things that generations ago used to say was completely wrong. Now even the church says, well, maybe it's not that bad. That is what Babylon does. It seduces us to lower the standard that God's word has put in for us. But here's the good news. This city who seeks to be divine, Always becomes demonic and it self destructs babylon will not prevail But the kingdom of god the city of god will rule and reign forever And that's what revelation 20 through 22 is all about This is how it all ends. We have a more compelling answer. Hear me revelation. I want us to come away knowing It's not just about if you were to die today, where do you go? Oh, you're going to be sold Floating in a cloud and a harp in heaven for eternity. That's not the full answer. Pastor. Caleb did a great job talking about that It's much more beautiful than that. The reality is is Jesus is coming back To not destroy the world, but to redeem it, and restore it, and to make it new. There's a new heaven and a new earth. You and I will have resurrected bodies. Our relationships will be reconciled. All these things that we've grown about will one day be made right. We won't have any more tears, any more crying. Any of these pains that we feel so deeply is now washed. Away
In the 20th century, two books were written to predict our future: "A Brave New World" by Aldous Huxley in 1931 and "Nineteen Eighty-Four" by George Orwell in 1949. Both books had different ideas about how our future could be grim. Neil Postman compared these books in his work "Amusing Ourselves to Death," where he said Orwell feared the truth would be hidden and people would be controlled by pain, while Huxley feared the truth would be lost in irrelevance and people would be controlled by pleasure. In the book of Revelation, some people read it like "Nineteen Eighty-Four," seeing evil events happening through force and obvious tactics. Others read it like "A Brave New World," where evil systems and powers subtly deceive and seduce us away from Jesus. Revelation 17 talks about a Prostitute, representing a seductive force in the world. Babylon in the Bible is like a city without God, and it symbolizes any place that goes against God. The Prostitute in Revelation seduces people by making sin seem normal and by rewarding strategies that go against what Jesus taught. But we can choose not to be a part of Babylon's ways by turning towards Jesus and living a different way. We can be citizens of heaven, not of Babylon.
