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Church of Christ Lohn Podcast

Church of Christ Lohn Podcast

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 The Church of Christ is a Christian fellowship rooted in the Restoration Movement of the early 19th century, which sought to return to the original, apostolic model of Christianity as revealed in the New Testament. With no denominational headquarters or human creed, the Church of Christ emphasizes the Bible alone as its authority in faith and practice. Members are simply called “Christians,” and congregations are autonomous, governed by elders and served by deacons, evangelists, and teachers. Historically, the movement began in the United States through the efforts of leaders like Alexander Campbell, Barton W. Stone, and Thomas Campbell, who rejected man-made divisions in Christianity and pleaded for unity based on Scripture alone. Churches of Christ practice baptism by immersion for the remission of sins, observe the Lord’s Supper every Sunday, and maintain a cappella worship, following the New Testament example. Today, the Church of Christ spans the globe, dedicated to restoring New Testament Christianity in doctrine, worship, and daily living.Copyright 2025 All rights reserved. Christianisme Ministère et évangélisme Spiritualité
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    • Acts 19-20

      Acts 19-20
      Feb 4 2026
      Acts 19–20 is Luke’s way of showing what happens when the gospel stops being a “private spiritual preference” and starts colliding with public life, local economies, counterfeit spirituality, and the hard realities of shepherding a church. It is equal parts power, pressure, and pastoral seriousness. Acts 19 opens with Paul arriving in Ephesus and immediately finding a group who look like disciples but are missing the center of Christian faith and life. They know only John’s baptism and have not even heard of the Holy Spirit’s coming in the way the gospel promises. Paul clarifies the difference between preparatory repentance and the full revelation of Christ, baptizes them in the name of the Lord Jesus, and lays hands on them. The Spirit comes upon them in a visible, dramatic way, and Luke emphasizes that the Christian mission is not merely improved moral teaching. It is the arrival of God’s reign and God’s Spirit among ordinary people, correcting their understanding and empowering their witness. From there, Paul follows his pattern of beginning in the synagogue, reasoning and persuading about the kingdom of God. When opposition hardens and some publicly slander “the Way,” he shifts the teaching center to a public lecture venue, the hall associated with Hall of Tyrannus, and remains there for an extended stretch. The point is not the building, but the strategy: when one door closes, the mission does not. Luke summarizes the impact with a sweeping statement that the word of the Lord spreads broadly through the region, indicating that Ephesus becomes a hub where teaching radiates outward. Luke then highlights “extraordinary miracles,” including healings connected to cloths associated with Paul. The emphasis is not superstition but contrast. The real God is acting in a city saturated with spiritual counterfeits, and the gospel’s power cannot be reduced to technique. That becomes unmistakable in the episode of itinerant Jewish exorcists trying to leverage Jesus’ name as if it were a magic formula. The sons of Sceva attempt this, and the evil spirit’s response is both terrifying and humiliating: it recognizes Jesus’ authority and knows Paul’s legitimacy, but treats the impostors as frauds, resulting in their public defeat. Luke’s point is blunt. Spiritual authority is not something humans can counterfeit with branding, borrowed vocabulary, or religious theater. Many in the city respond with fear and seriousness, confessing practices they previously treated as normal, and they destroy expensive magic texts. The gospel is shown as a public renunciation of old allegiances, not a private add-on to an already crowded spiritual shelf. That public disruption provokes the most predictable human reaction: money panics. A craftsman named Demetrius stirs up fellow artisans, warning that Paul’s message threatens both their trade and their civic-religious identity. Luke portrays how easily “religious outrage” can be fueled by economic self-interest, because humans are remarkably consistent across centuries. The city erupts into confusion, masses gather in the theater, and the chant becomes the whole point, drowning out reason. Paul wants to enter and address the crowd, but others restrain him for his safety. Eventually a city official calms the situation, insisting that lawful channels exist for grievances and warning of consequences for unlawful assembly. The riot dissolves not because everyone suddenly becomes rational, but because authority and legal risk finally speak louder than mob emotion. After the uproar, Paul encourages the disciples and prepares to move on, showing the pattern Acts keeps repeating: conflict does not end the mission, it redirects it. Acts 20 shifts from public confrontation to the quieter, weightier work of strengthening churches and forming leaders. Paul travels through Macedonia offering encouragement, then spends time in Corinth. A plot forces a change in travel plans, and Luke notes that Paul is accompanied by a sizable team, a reminder that this mission is not a one-man performance but a cooperative effort of trusted coworkers and local representatives. The narrative slows in Troas during a gathering on the first day of the week where believers break bread and Paul teaches for hours. The length matters. Luke is showing an early Christian community shaped by Scripture, fellowship, and patient instruction, not by hurry. Then comes the memorable incident of Eutychus, who falls asleep in a window during the late-night teaching, tumbles down, and is taken up dead. Paul goes down, embraces him, and life returns. Luke presents it as a genuine restoration, and the aftermath is telling: the church is not entertained, it is comforted. They return to fellowship and continue until daybreak, as if Luke wants you to feel the gravity and steadiness of a people who are learning to live in resurrection hope rather than panic. From there Luke records a string of ...
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      47 min
    • Acts 17-18

      Acts 17-18
      Feb 4 2026
      Acts 17–18 is a tightly connected narrative showing how the gospel advances through three very different environments: a hostile religious setting, an intellectual marketplace, and a morally complicated commercial city. The chapters emphasize that the message does not change, but the entry point and tone often do, depending on who is listening. In Acts 17, Paul and his companions arrive in Thessalonica and begin in the synagogue. Paul reasons from the Scriptures, presenting the suffering and resurrection of the Messiah as necessary and showing that Jesus fulfills that role. The response divides the city. Some Jews are persuaded, many God-fearing Greeks respond, and prominent women are among the believers. Opposition forms quickly, and it is not framed as mere religious disagreement. Paul’s enemies weaponize political language, claiming that these missionaries act against Caesar and proclaim another king, Jesus. That accusation is strategic: it is designed to make Roman authorities view the gospel as sedition rather than theology. Pressure falls on Jason, Paul’s host, and the believers send Paul away to protect the mission and the church’s survival. Paul then reaches Berea, where the story slows down to highlight a healthier posture toward truth. He again teaches in the synagogue, and the Bereans respond with eagerness while also examining the Scriptures daily to verify what they are hearing. Luke presents this as noble: open to the message but serious about testing it. Many believe, including Greeks of standing, but the pattern of opposition follows Paul again. Agitators arrive from Thessalonica and stir the crowds, forcing another relocation. Paul leaves while the others remain to stabilize the new believers, showing that the work is not only about preaching and moving on but also about planting and strengthening. Athens is the turning point of Acts 17 because it shows Paul speaking to an audience that does not share the Bible’s authority. Paul is deeply troubled by the city’s idolatry, not because he is annoyed by different opinions, but because he sees people worshiping what cannot save them. He reasons in the synagogue with Jews and God-fearers, but he also engages the public square, debating in the marketplace where everyday Athenians and traveling thinkers gather. Philosophers, including Epicureans and Stoics, take interest, and some misunderstand him as a promoter of foreign deities because he preaches Jesus and the resurrection. They bring him to the Areopagus, a setting associated with public intellectual review, and Paul gives one of the clearest examples in Scripture of contextual proclamation without compromise. He begins with their own religious instincts and references their altar to an unknown god as a bridge. He then declares the God they do not truly know: the Creator who is Lord over heaven and earth, who is not contained in temples, who gives life to all, and who governs history and nations. Paul exposes the logic of idolatry by showing that if we are God’s offspring, God cannot be reduced to an image crafted by human art and imagination. He culminates with a direct command and warning: God now calls all people everywhere to repent because He has appointed a day of judgment, and He has provided assurance by raising the appointed Man from the dead. The reactions reveal the human heart. Some mock, especially at the idea of resurrection. Some delay, asking to hear more later. Some believe, and Luke names a few to show that even in skeptical places, God gathers people to Himself. Acts 18 shifts to Corinth and shows church planting in the practical grind of real life. Paul meets Aquila and Priscilla, a married couple who become key ministry partners, and he works with them because they share the same trade. The passage quietly teaches that ministry often moves forward through ordinary labor and faithful relationships, not only through dramatic public speeches. Paul continues to reason in the synagogue until opposition hardens, at which point he makes a decisive pivot toward the Gentiles and relocates to the house of Titius Justus, right next door to the synagogue. The proximity is almost comedic, but it’s also strategic: the message continues without yielding to intimidation. Crispus, the synagogue ruler, believes along with his household, and many Corinthians hear, believe, and are baptized. When fear and pressure inevitably rise, the Lord speaks to Paul in a vision, telling him not to be afraid and promising protection because God has many people in the city. That encouragement matters because Corinth is not portrayed as fertile soil in a sentimental way. It is morally messy and socially hostile, yet God claims people there and sustains long-term teaching. Paul stays about a year and a half, building depth, not just momentum. A legal episode follows that demonstrates God’s protection through ordinary governance. Jewish leaders bring Paul before Gallio, the Roman ...
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      31 min
    • Acts Chapter 13 and 14

      Acts Chapter 13 and 14
      Jan 25 2026
      Acts 13–14 is basically the moment the early church stops being a local movement and starts behaving like a world-changing mission. Paul and Barnabas step out of Antioch, take the gospel into unreached cities, get opposed hard, and keep moving anyway. Here’s a detailed, chapter-by-chapter description that tracks what happens and why it matters. Acts 13 Acts 13 opens in the church at Antioch of Syria, a strong, multicultural sending church. The leaders are worshiping, fasting, and serving the Lord when the Holy Spirit gives a direct assignment: set apart Barnabas and Saul (Paul) for a work God has already appointed for them. This is not a human career move. It’s a Spirit-directed commissioning. The church responds the right way: more fasting, prayer, laying on of hands, and they send them out. From there the narrative shifts to what is essentially the first major missionary journey. They travel to Seleucia and then to Cyprus. In Salamis they preach in Jewish synagogues, which becomes a pattern: they start with the Jews and God-fearers, then the message spreads outward. In Paphos they encounter a major spiritual confrontation. A Jewish magician/false prophet named Bar-Jesus, also called Elymas, is connected to the Roman proconsul Sergius Paulus. The proconsul wants to hear the word of God, but Elymas actively tries to turn him away from the faith. Paul, described as filled with the Holy Spirit, confronts Elymas publicly and pronounces temporary blindness on him. The miracle functions as judgment on deception and as a sign validating the apostolic message. The result is decisive: the proconsul believes, astonished at the teaching of the Lord. This moment also marks a shift in the narrative: Saul is now consistently called Paul, and he begins to take the lead in the mission team. They then sail north to Perga in Pamphylia, and John Mark leaves them and returns to Jerusalem. Luke doesn’t fully explain the reasons here, but it becomes important later because it creates tension between Paul and Barnabas. From Perga they move inland to Pisidian Antioch, and on the Sabbath they enter the synagogue. After the readings from the Law and the Prophets, the synagogue leaders invite them to speak a word of encouragement. Paul delivers one of the clearest gospel sermons in Acts. He walks through Israel’s history: God chose the fathers, delivered Israel from Egypt, cared for them in the wilderness, gave them the land, raised up judges, then kings, and ultimately David. From David’s line, Paul says, God brought the promised Savior, Jesus. Paul ties Jesus to John the Baptist’s witness, then focuses on the core claims: the leaders in Jerusalem rejected Jesus even though Scripture was read to them every Sabbath, they condemned Him, and they had Him executed. But God raised Him from the dead. Paul emphasizes that the resurrection is not rumor. Jesus appeared to many witnesses, and the apostolic message is grounded in that testimony. Then Paul lands the theological punch: through Jesus, forgiveness of sins is proclaimed, and through Him everyone who believes is justified, freed in a way the Law of Moses could not accomplish. He warns them not to repeat Israel’s pattern of rejecting God’s work, echoing prophetic warnings: don’t scoff and miss what God is doing. The response is immediate and mixed. Many Jews and devout converts follow Paul and Barnabas, wanting more teaching. The next Sabbath almost the whole city shows up, which triggers jealousy among many of the Jewish leaders. Opposition rises quickly, and Paul and Barnabas speak plainly: it was necessary to speak to the Jews first, but since many reject it, they turn to the Gentiles, quoting Scripture about being a light to the nations. The Gentiles rejoice, many believe, and the word spreads through the region. But the opposition escalates into organized persecution. Influential people are stirred up, Paul and Barnabas are driven out, and they shake the dust off their feet as a testimony against that rejection. Even as the missionaries leave, the disciples are described as filled with joy and the Holy Spirit. Acts 13 ends with mission advancing through conflict, not avoiding it. Acts 14 Acts 14 continues the same pattern in Iconium. Paul and Barnabas enter the synagogue and speak effectively enough that a large number of Jews and Greeks believe. But unbelieving Jews stir up the Gentiles and poison the atmosphere against the brothers. Instead of immediately retreating, the missionaries remain “a long time,” speaking boldly, and the Lord confirms the message by enabling signs and wonders. The city becomes divided, and eventually there is an organized attempt to mistreat them and stone them. When they learn of it, they leave for the next cities, not because they fear suffering, but because the mission must continue. They arrive in Lystra, where a man crippled from birth is listening. Paul, perceiving he has faith to be healed, commands him to stand ...
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      45 min
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