Tag: Christianity

Exploring the Message of “The God You Are”: A Reflection on Surrender, Faith, and Identity in God

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STEVE MORGAN

When Sound Street was searching for music for their project Good Seed in 2023, lead vocalist Jaylie Vanderslice recalls that the group was looking for songs with a personal connection—songs that moved listeners on a deeper level. That search led them to “The God You Are,” written by Adina Bowman, Wendy Ferguson, and Rhonda Fry.

“In 2023, when we were searching for new songs to put on our new project at the time, Good Seed, we were searching for songs that I could relate to and I could really connect with,” Vanderslice shared. “And we weren’t having much luck until Adina Bowman sent us a song… from the moment that I heard the intro I fell in love with it and it was ‘The God You Are.’”

Now performed by Southbound, “The God You Are” continues to carry the emotional weight that Vanderslice described. The lyrics are centered on surrendering personal control, affirming God’s attributes, and aligning one’s will with divine purpose. The bridge—highlighted by Vanderslice as her favorite section—reads:

“The God of salvation, of mercy and grace,
The God of all power, you’re still God today.”

These lines enforce the song’s central message: the enduring and unchanging nature of God’s power, mercy, and authority. In the broader context of the song, this declaration follows a personal plea for help, beginning with uncertainty and vulnerability:

“I know you can do what no one else can do.
And I know that you can see just what I’m going through.
So why do I still fight this fight alone
When I should know by now that I can’t make it on my own?”

There is a struggle between human instinct for self-reliance and the spiritual call to trust. The words acknowledges God’s omnipotence and insight, but still confesses to wrestling with the need for control. The chorus follows with a deliberate act of surrender:

“So give me faith to step out of the way.
Surrender my whole life enough to say
I lay it all here at your feet.
I trust with all my heart,
Believing you to be the God you are.”

This is both a prayer and a declaration, shifting from uncertainty to resolve. It marks a turning point in the song—an active decision to yield to divine authority. It underscores a recurring theme in Southern Gospel music: that of personal transformation through trust in a higher power.

The song closes by repeating its key affirmation: “Believing you to be the God you are.”

Vanderslice’s reflection on singing the bridge—particularly her emotional response. “The God of salvation, like he saved me and he’s saved people who thought that they’re too far gone,” she said. “But you’re never too far gone for God.”

Dr. J. Vernon McGee: Mark 9-11

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The audio on this video is the property of Thru the Bible. It is offered free of charge. If you wish to make a donation, do not send it to us. Visit http://www.ttb.org for information. The audio is attributed to Dr. J. Vernon McGee and Thru the Bible. Intellectual property rights are those of Thru the Bible. Please contact us if you feel our understanding of the terms of use are in error. Copyright information obtained from https://ttb.org/about/copyright-policy

In his sermon on Mark chapters 9 through 11, Dr. McGee begins by examining the Transfiguration in Mark 9, highlighting Mark’s detailed account and suggesting it reveals Christ’s perfect humanity rather than primarily his deity, which is John’s focus. He connects this event to Peter’s later testimony as an eyewitness of Christ’s power and coming. Dr. McGee explains Jesus taking Peter, James, and John to the mountain, not as favoritism, but perhaps due to their spiritual immaturity. The appearance of Moses and Elijah signifies the law and the prophets testifying to Jesus. Despite this glory, the disciples fail to cast out a demon at the foot of the mountain, illustrating the contrast between heavenly glory and earthly struggles. Dr. McGee emphasizes that the Transfiguration itself doesn’t save; it points towards the necessity of Christ’s death and resurrection.

Continuing in Mark 9, Dr. McGee interprets the disciples’ failure as a reflection of the church’s present-day ineffectiveness in a world he describes as troubled and even “demon possessed”. He criticizes the church for engaging in various activities while neglecting the primary task of bringing people to Jesus. Jesus’ rebuke of a “faithless generation” and his statement “bring him unto me” are central to this point. The disciples’ subsequent inability to cast out the demon is attributed to a lack of prayer. Dr. McGee also touches upon Jesus’ second announcement of his death and resurrection, the disciples’ misunderstanding and argument about greatness, and Jesus’ teaching against a sectarian spirit after John forbids an outsider from casting out demons in Jesus’ name. He notes Jesus’ stern warning against offending little ones and his direct teaching about hell.

Moving into Mark 10, Dr. McGee discusses marriage and divorce, noting the Pharisees’ attempt to entrap Jesus. Jesus shifts the focus from divorce back to God’s original design for marriage as a union of one flesh created at the beginning. He explains that divorce was permitted due to the “hardness of your heart” but was not God’s ideal. Dr. McGee addresses adultery in the context of remarriage and clarifies why Mark’s account of divorce differs slightly from Matthew’s, considering Mark’s Roman audience. He then examines the blessing of the little children, highlighting their importance and suggesting adults should embrace a childlike faith. The encounter with the Rich Young Ruler is analyzed as an example of someone relying on outward obedience to the law while lacking a true relationship with God, hindered by his wealth. Jesus’ teaching on the difficulty for the rich to enter the kingdom is explained, emphasizing that salvation comes through God, not human effort or riches.

Finally, in Mark 10 and 11, Dr. McGee addresses Jesus’ final journey to Jerusalem, including his repeated predictions of his death and resurrection. He interprets James and John’s request for positions of power and Jesus’ response about those places being prepared by God. The core of Jesus’ mission is emphasized: to minister and give his life as a ransom for many. Dr. McGee briefly mentions the healing of blind Bartimaeus. Transitioning to Mark 11, he describes Jesus’ public entry into Jerusalem as a presentation of himself as the Messiah, which ultimately led to rejection. He suggests this entry occurred over three days and was not a triumphal procession in the worldly sense. The cursing of the fig tree is interpreted as a symbol of Israel’s fruitless religious outward appearance. The cleansing of the temple is depicted as Jesus purging a corrupt religious system. This event leads to a discourse on the power of prayer through faith in God, clarifying that this power is for spiritual strength rather than literal miracles, and emphasizing the importance of forgiveness. The sermon concludes with Jesus’ skillful handling of the chief priests and elders who question his authority, using a counter-question about John the Baptist to silence them.

Dr. J. Vernon McGee: Mark 2-4

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The audio on this video is the property of Thru the Bible. It is offered free of charge. If you wish to make a donation, do not send it to us. Visit http://www.ttb.org for information. The audio is attributed to Dr. J. Vernon McGee and Thru the Bible. Intellectual property rights are those of Thru the Bible.
Please contact us if you feel our understanding of the terms of use are in error.
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Dr. McGee begins his exposition of Mark chapter 2 by highlighting its connection to chapter 1, emphasizing the connective word “and” that binds the narrative. He notes Jesus’ return to Capernaum after some days, reiterating that Capernaum became the central location for the Lord’s three-year earthly ministry. The reason for Jesus’ prior withdrawal was the disobedience of the healed leper, who spread news of his healing against Jesus’ wishes, leading to overwhelming crowds that hindered Jesus’ spiritual work. Dr. McGee expresses his concern about the modern overemphasis on miracles like healing and tongues, arguing that the primary focus should be on preaching the gospel of salvation through Christ’s death on the cross. Upon his return, it was noised that Jesus was in “the house,” which Dr. McGee identifies as likely Simon Peter’s house mentioned at the end of chapter 1.

The narrative then shifts to the arrival of a paralytic carried by four men, who, unable to enter the crowded house, uncovered the roof and lowered him before Jesus. Seeing their faith, Jesus declared to the sick man, “Son, thy sins be forgiven thee”. Dr. McGee clarifies that while salvation comes through individual faith, it was the faith of these stretcher bearers that brought the paralytic to a place where he could encounter Jesus and hear these words. This act of forgiveness provoked criticism from certain scribes who reasoned in their hearts that only God could forgive sins. Jesus, perceiving their thoughts, challenged their reasoning and then, to demonstrate his authority to forgive sins, commanded the paralytic to arise, take up his bed, and walk, which he immediately did, astonishing the onlookers.

Following this, Dr. McGee recounts Jesus’ calling of Levi (Matthew), a publican, to be a disciple. He notes the subsequent dinner hosted by Levi, attended by many publicans and sinners, which drew criticism from the scribes and Pharisees. Jesus responded to their criticism by stating that healthy people do not need a physician, but the sick do, clarifying that he came to call sinners to repentance, not those who considered themselves righteous. The topic of fasting also arises, as John’s disciples and the Pharisees were fasting while Jesus’ disciples were not. Jesus used the analogy of the bridegroom’s presence and the metaphors of old and new garments and wine skins to illustrate that his ministry represented something new, a break from the old system, rather than a mere continuation or improvement of it.

Dr. McGee then addresses two Sabbath controversies: the disciples plucking grain in the fields and Jesus healing a man with a withered hand in the synagogue. The Pharisees accused the disciples of breaking the Sabbath by harvesting grain, but Dr. McGee explains that their actions were within the bounds of the law, which permitted plucking grain by hand. Jesus defended his disciples by referencing David’s actions and declaring that “the Sabbath was made for man, and not man for the Sabbath” and that the Son of Man is Lord also of the Sabbath. In the synagogue, Jesus healed a man with a withered hand, knowing that the religious leaders were watching to accuse him. He challenged them on whether it was lawful to do good or evil on the Sabbath, and despite their silence, he healed the man, leading to the religious rulers plotting his destruction. Subsequently, Jesus withdrew with his disciples, and the crowds followed him from various regions. He then chose the twelve apostles, emphasizing his sovereign choice in this matter.

In the latter part of the sermon, Dr. McGee discusses the unpardonable sin, which occurred when the scribes accused Jesus of casting out demons by the power of Beelzebub, attributing the work of the Holy Spirit to Satan. He clarifies that this specific act of rejecting the direct testimony of both the Son and the Holy Spirit cannot be committed today in the same way. Jesus’ interaction with his physical family is also mentioned, where he emphasized that those who do the will of God are his true mother, brother, and sister. Finally, Dr. McGee introduces chapter 4 and the parables, noting that even Mark’s presentation of parables emphasizes action. He touches on the parable of the sower, the candle, the unique parable of the growing seed, and the mustard seed, explaining their significance in understanding the kingdom of God and the reception of the word. The sermon concludes with the miracle of Jesus stilling the storm, highlighting his power over nature and the disciples’ awe and fear in response.

Texas Gospel Canada Top 30 – April 2025

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DAVID INGRAM

Welcome to the Texas Gospel Canada Top 30 Songs of April 2025! This list is meticulously compiled based on the actual number of plays each song received in the previous month (March.) The Texas Gospel Top 30 is proudly submitted to top Southern Gospel publications including The Singing News and SGNScoops.

1 Bigger On The Inside – Legacy Five – StowTown/Provident-Sony
2 My Name’s Already There Inspirations Horizon/Crossroads
3 I Remember Lost – Poet Voices – StowTown/Provident-Sony
4 God Won’t – Nelons (featuring Autumn Nelon Streetman) – Daywind/New Day
5 The Hour I First Believed – PromisedLand Quartet – StowTown/Provident-Sony
6 That’s What Faith Looks Like – Karen Peck & New River – Daywind/New Day
7 God Has Heard Your Cry – Taylors – StowTown/Provident-Sony
8 If Not For Christ – Whisnants – Independent
9 I’d Rather Hear Preachin’ – Greater Vision – Daywind/New Day
10 Can He, Could He, Would He – Mark Trammell Quartet – Crimson Road
11 I Just Stopped By On My Way Home – Kingsmen – Horizon/Crossroads
12 Life Giving Us Life – Peach Goldman – StowTown/Provident-Sony
13 We Still Believe – Hyssongs – ARS/New Day
14 God Has A Way Of Workin’ It Out – Chronicle – ARS/New Day
15 Everyday Saints – Steve Ladd – Big Picture Records/New Day
16 None But Jesus – Erwins – StowTown/Provident-Sony
17 Sunshine On A Cloudy Day – Jeff & Sheri Easter – Gaither Music/Capitol Christian
18 Golgotha’s Call – Bibletones – Independent
19 More Than You Know – Tim Livingston – Diamond Mill Music
20 There’s A River – High Road – New Day Records/New Day
21 Come On Let’s Go To That Land – Tribute Quartet – Daywind/New Day
22 What Are You Waiting For – Tim Menzies (with The Isaacs) – ARS/New Day
23 Jesus Walked In – Joseph Habedank – Daywind/New Day
24 Rock Bottom – 11th Hour – Sonlite/Crossroads
25 Grateful For The Gospel – Brian Free & Assurance – Daywind/New Day
26 Nothing the blood can’t cover – The Chitans – Crossroads
27 The Good, Bad And The Ugly – Justified Quartet – Big Picture Records/New Day
28 Big Ole Stone (Victory) – Triumphant Quartet – StowTown/Provident-Sony
29 By Grace- Lore Family – Horizon/Crossroads
30 Things We Cannot Change – LeFevre Quartet – New Day Records/New Day

Dr. J. Vernon McGee: Mark 1

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The audio on this video is the property of Thru the Bible. It is offered free of charge. If you wish to make a donation, do not send it to us. Visit http://www.ttb.org for information. The audio is attributed to Dr. J. Vernon McGee and Thru the Bible. Intellectual property rights are those of Thru the Bible.
Please contact us if you feel our understanding of the terms of use are in error.
Copyright information obtained from https://ttb.org/about/copyright-policy

Dr. J. Vernon McGee introduces the Gospel of Mark as chronologically the first Gospel written and emphasizes that its author, John Mark, was not an apostle but had close associations with key figures like Paul, Barnabas (his uncle), and Peter (his spiritual son). Mark’s Jewish name was John, and Mark was his Latin surname. His mother, Mary, was a prominent Christian in Jerusalem whose home served as a meeting place for the church. Mark initially accompanied Paul and Barnabas on their first missionary journey but turned back, causing a disagreement between Paul and Barnabas, with Barnabas later taking Mark to Cyprus. However, Mark eventually redeemed himself, becoming profitable for the ministry later in Paul’s life. Dr. McGee also notes the early church tradition, supported by figures like Papias, that Mark’s Gospel is essentially Peter’s account.

Dr. McGee explains that the Gospel of Mark was specifically written for the Romans, catering to the Roman mind which valued strength and action. He contrasts this with Matthew, written for the nation of Israel and the religious man; Luke, for the thinking man; and John, for the wretched man. The Romans, while bringing peace, justice, and order, did so through force, representing active human power and a tendency towards dictatorship. Mark presents Jesus not as the king (like in Matthew) but as God’s servant, a man of action, with “Flaming headlines” like “Jesus came” and “He is risen”. The style of Mark is described as brief, blunt, pertinent, pithy, and action-oriented, evident in the frequent use of the connective “and”. Unlike Matthew, Mark does not include a genealogy because Romans were more concerned with a servant’s ability to do the job than their lineage.

Moving into Mark chapter 1, Dr. McGee highlights the beginning of the Gospel, which focuses on Jesus’ coming into the world, his public ministry, death, and resurrection. He discusses John the Baptist as the messenger preparing the way for the Lord, baptizing not for the remission of sins but “unto the remission of sins,” preparing people for Jesus’ arrival. Jesus’ baptism by John in the Jordan River marked his identification with mankind, accompanied by the Trinity appearing with the Spirit descending like a dove and the Father’s voice declaring, “Thou art my beloved Son”. Immediately after, the Spirit drove Jesus into the wilderness for 40 days where he was tempted by Satan, alongside wild beasts, while angels ministered to him. Following John’s imprisonment, Jesus began his ministry in Galilee, preaching the gospel of God, calling his first disciples (Simon, Andrew, James, and John) to become “fishers of men”.

Dr. McGee describes a typical busy day in Jesus’ ministry in Capernaum, starting on the Sabbath where he taught with authority, astonishing the people. The first recorded miracle in Mark is the casting out of an unclean spirit in the synagogue, demonstrating Jesus’ power in the spiritual realm. This was followed by the healing of Simon’s mother-in-law who had a fever. That evening, the entire city gathered, and Jesus healed many who were sick and cast out demons, who recognized him. Despite his busy schedule, Jesus made time to pray early in the morning and then decided to move on to other towns to preach. The chapter concludes with the healing of a leper, emphasizing Jesus’ compassion as he touched and cleansed him. Jesus instructed the man to remain silent but to show himself to the priest according to Mosaic law; however, the man disobeyed and publicized his healing widely.