This individual study guide draws directly from the sermon “Showcase - Is There a Question God Can’t Handle?” so you can keep engaging with the message all week. Read, reflect, and share it with your small group or friends.

In-Depth Bible Study Guide

Who Gets the Final Word? Scripture, Conscience, and the Lordship of Christ

Primary Texts: Psalm 139:13, Genesis 1:27, 1 John 1:9, Romans 8:1, 1 Peter 5:8, Ephesians 5:18, 2 Timothy 4:2, Psalm 119:133, Proverbs 15:22, 2 Corinthians 3:18

1. Introduction & Overview

This sermon concludes a four-week series in which Pastor Craig Groeschel addressed difficult, often painful questions submitted by thousands of congregation members. The final installment tackles some of the most contested topics in contemporary Christian life — the ethics of substance use, the sanctity of unborn life, sexual sin and redemption, the pastor's role in political commentary, and how to discern the voice of God. Beneath every individual question, the sermon surfaces one master question: Who gets the final word in your life?

The answer the sermon drives toward is unambiguous — the Word of God, mediated by the lordship of Jesus Christ, must hold ultimate authority over conscience, desire, culture, and personal preference. Rather than offering mere opinion, Pastor Craig consistently returns to Scripture as the adjudicating standard.

Key biblical passages addressed: Genesis 1:27; Psalm 139:13; 1 Peter 5:8; Ephesians 5:18; 1 Corinthians 6:12; 1 John 1:9; Romans 8:1; Hebrews 8:12; 2 Timothy 4:2; Psalm 119:133; Proverbs 15:22; 2 Corinthians 3:18; Galatians 1:10

Study Objectives: Through this guide, you will (1) examine the biblical foundations behind each major topic addressed in the sermon, (2) deepen your understanding of key theological concepts like the imago Dei, divine forgiveness, and sanctification, (3) develop a framework for applying Scripture to questions the Bible does not address directly, and (4) reflect personally on what — or who — holds final authority in your own life.

Estimated Study Time: 2.5–3 hours

Why This Matters: The questions addressed in this sermon are not peripheral. They touch the deepest places of human experience — bodily autonomy, sexuality, guilt, shame, political identity, and spiritual discernment. The church that cannot speak to these questions with both biblical fidelity and pastoral compassion will lose its voice in the culture and its credibility with the hurting. This guide provides the exegetical and theological tools to think well about all of them.

2. Exegetical Analysis

The Architecture of the Sermon's Biblical Argument

The sermon does not exposit a single passage but employs a topical-biblical methodology — moving from question to question while anchoring each answer in specific scriptural texts. This is a legitimate and ancient homiletical form, particularly suited to pastoral instruction on contested ethical questions. Understanding the individual texts the sermon invokes requires examining each in its literary context.

Psalm 139:13 — The Knitting Metaphor

"For you created my inmost being; you knit me together in my mother's womb."

This verse appears within Psalm 139:1–18, a meditation on divine omniscience and omnipresence. The psalm's structure moves from God's knowledge of the psalmist (vv. 1–6), to God's inescapable presence (vv. 7–12), to God's creative involvement in human formation (vv. 13–16), culminating in praise (vv. 17–18). The verb qanah (translated "created" or "formed") in verse 13 carries a sense of acquisition or possession — God does not merely observe the forming life but claims it as his own. The "knitting" metaphor (sakak, to weave or interweave) communicates intentionality, craft, and intimacy. This is not biological description but theological declaration: life in the womb is the direct handiwork of a personal God.

The critical exegetical point for the sermon's argument is that verse 16 extends this further:

"Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be."

The Hebrew golmi ("unformed body" or "embryo") refers to the earliest stage of human development. God's knowledge and care extend to this pre-formed state. The psalmist does not distinguish between "potential life" and "actual life" — the continuity of divine relationship spans the entire arc from conception forward.

Genesis 1:27 — Imago Dei

"So God created mankind in his own image, in the image of God he created them; male and female he created them."

This verse is the theological foundation for the sermon's entire discussion of abortion and human dignity. It appears in the first creation account (Genesis 1:1–2:3), written in elevated, structured prose that many scholars identify as liturgical or hymnic in character. The threefold repetition of "created" (bara) in verse 27 is emphatic — this is a climactic moment in the creation narrative. The imago Dei (image of God) is not merely a philosophical concept; in the Ancient Near East, the "image" of a king was placed in territories to represent his authority and presence. Humanity is God's image-bearer, his representative presence in creation.

1 John 1:9 — The Grammar of Forgiveness

"If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness."

The conditional clause ("if we confess") uses a Greek third-class conditional, indicating genuine possibility. The verb "confess" (homologeō) means literally "to say the same thing" — to agree with God's assessment of our sin. What follows is remarkable: God's forgiveness is grounded not only in his mercy but in his faithfulness (pistos) and justice (dikaios). The cross makes forgiveness just — it is not God overlooking sin but absorbing its penalty through Christ.

Romans 8:1 — No Condemnation

"Therefore, there is now no condemnation for those who are in Christ Jesus."

The word "therefore" (ara nun) connects this declaration to the preceding argument in Romans 5–7 about sin, law, and the struggle of the believer. "Condemnation" (katakrima) is a legal term — the verdict of guilty with accompanying sentence. Paul declares that in Christ, this verdict has been overturned. The phrase "in Christ Jesus" (en Christō Iēsou) is one of Paul's most theologically loaded expressions, appearing over 80 times in his letters. It denotes a union with Christ so complete that his righteousness becomes the believer's legal standing before God.

3. Historical & Cultural Context

The Ancient World's View of Life in the Womb

The sermon's treatment of abortion is grounded in the imago Dei and Psalm 139. Understanding how both ancient Israel and the early church viewed prenatal life enriches this discussion considerably.

In the Greco-Roman world, infanticide and abortion were practiced without moral consensus against them. Aristotle taught that the soul entered the body at different stages depending on sex. The Roman Stoics debated whether the fetus was a "part of the mother" or a separate being. Against this backdrop, the early Christian community's consistent opposition to abortion was culturally countercultural and theologically grounded in the Hebrew understanding that God forms life in the womb (cf. Isaiah 44:2, 24; Jeremiah 1:5).

The Didache (c. 50–120 AD), one of the earliest non-canonical Christian documents, explicitly states: "You shall not murder a child by abortion nor kill that which is born." This was not a peripheral concern — it was part of the church's core ethical catechesis from the beginning.

First-Century Jewish Understanding of Purity and Intoxication

The sermon's discussion of marijuana and alcohol draws on texts about sobriety and self-control. In Second Temple Judaism, the Nazirite vow (Numbers 6) prohibited wine and strong drink as a sign of consecration to God. The Essene community at Qumran maintained strict disciplines of bodily purity. Paul's instruction in Ephesians 5:18 ("Do not get drunk on wine... instead, be filled with the Spirit") would have resonated with Jewish readers who understood intoxication as a form of spiritual vulnerability — opening oneself to forces other than God.

The Pastoral Epistles and the Preacher's Role

The sermon's discussion of why Pastor Craig does not comment on every political headline is grounded in 2 Timothy 4:2. Paul wrote his pastoral letters to Timothy and Titus in the context of the Roman Empire, where public speech was politically charged and potentially dangerous. The instruction to "preach the word" was a call to focus on the authoritative deposit of divine revelation rather than the shifting currents of imperial politics. This was not apolitical quietism — Paul had no hesitation challenging the empire's claims when they conflicted with the gospel — but it was a call to a primary vocation of biblical proclamation.

4. Word Studies

"Image" (Hebrew, tselem)

Meaning: Literally a "carved image," "likeness," or "representation." In ancient contexts, this referred to statues or idols representing a deity or king.
Etymology: Related to the Akkadian tsalmu, meaning "shadow" or "image." The shadow that falls from a person represents them without being them — a fitting metaphor for humanity's relationship to God.
Biblical Usage: Used of physical idols (Numbers 33:52), of the likeness of God in humanity (Genesis 1:26–27; 9:6), and of the image of God in which Adam's son Seth was born (Genesis 5:3), suggesting the image is passed through human generation.
Theological Significance: The imago Dei is the theological bedrock of human dignity. Every person — regardless of age, development, ability, or social status — bears this image. This is why the sermon argues that "every life matters to God."
Translation Considerations: The ESV, NIV, and NASB all render this "image." The LXX (Greek OT) uses eikōn, the same word Paul uses in Colossians 1:15 to describe Christ as "the image of the invisible God" — suggesting Christ is the perfect tselem, the truest human.

"Confess" (Greek, homologeō, ho-mo-lo-GEH-oh)

Meaning: Literally "to say the same thing" (homos = same, logos = word/speech). To confess sin is to agree with God's verdict about it.
Etymology: Classical Greek used this term in legal and contractual contexts — to acknowledge an agreement or admit a fact in court.
Biblical Usage: Matthew 10:32 (confessing Christ before others); John 1:20 (John "confessed" and "did not deny"); Acts 24:14 (Paul "admits" following the Way); 1 John 1:9 (confessing sins).
Theological Significance: Homologeō is not merely emotional remorse but an intellectual and volitional agreement with God's perspective on sin. It implies no minimizing, excusing, or reframing. This is why the sermon's pastoral application to those who have had abortions or engaged in sexual sin is so important — genuine confession is the doorway to genuine forgiveness.
Translation Considerations: Some versions use "acknowledge" (NLT), which captures the cognitive dimension well, though "confess" preserves the liturgical and relational weight of the term.

"Condemnation" (Greek, katakrima, ka-TAK-ri-ma)

Meaning: A judicial verdict of guilt with accompanying punishment. Not merely a feeling of guilt but a legal sentence.
Etymology: Kata (against) + krinō (to judge). The compound intensifies the judicial force.
Biblical Usage: Appears only three times in the NT, all in Romans (5:16, 5:18, 8:1), which underscores its specifically Pauline and forensic significance.
Theological Significance: Paul's declaration in Romans 8:1 is not a therapeutic affirmation but a legal acquittal. The believer is not merely feeling less condemned — they are no longer under sentence. This grounds the sermon's pastoral comfort to those carrying shame from sexual sin: the issue is not psychological but juridical, and Christ has settled it.

"Sober-minded" (Greek, nēphō, NAY-foh)

Meaning: To be sober, clear-headed, unimpaired in judgment. Often contrasted with intoxication.
Etymology: The opposite of methyō (to be drunk). In classical Greek, used both literally and metaphorically of mental alertness.
Biblical Usage: 1 Peter 1:13 ("be sober-minded"); 1 Peter 4:7 ("be self-controlled and sober-minded for the sake of your prayers"); 1 Thessalonians 5:6, 8 (staying alert as those who belong to the day); 1 Peter 5:8 (the text the sermon cites — "be sober-minded" as a defense against the devil).
Theological Significance: The sermon's argument about both marijuana and alcohol hinges on this concept. The New Testament consistently presents mental clarity as a spiritual discipline — not mere abstinence but active, alert readiness for spiritual engagement. Intoxication is not merely a health risk; it is a spiritual vulnerability.

"Knit together" (Hebrew, sakak, sah-KAK)

Meaning: To weave, interweave, or cover. Used of the intricate interlacing of threads.
Etymology: Related to the idea of sheltering or covering — the womb as a place of divine covering and craftsmanship.
Biblical Usage: Psalm 139:13; also used of the curtains of the tabernacle being woven together (Exodus 26), suggesting the same intentional craftsmanship God applies to the tabernacle's construction he applies to human formation in the womb.
Theological Significance: The tabernacle connection is theologically stunning — the same verb used of God's sacred dwelling is used of God forming a human being. The womb, in this light, is a sacred space where God works. This deepens the sermon's argument that life in the womb is not incidental but intentional, not anonymous but known.

5. Cross-References & Biblical Theology

Scripture Web

On the Sanctity of Life and Imago Dei

Genesis 9:6 — "Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind." The imago Dei is the explicit basis for the prohibition of murder in the Noahic covenant, establishing a universal moral principle.
Jeremiah 1:5 — "Before I formed you in the womb I knew you, before you were born I set you apart." God's knowledge and calling precede physical birth — parallel to Psalm 139's theology of prenatal divine intimacy.
Luke 1:41–44 — John the Baptist "leaped" in the womb at the presence of the unborn Jesus. Luke, a physician, uses the same Greek word (brephos) for John in the womb (v. 41) as he does for the newborn Jesus in the manger (2:12) and for the children brought to Jesus (18:15) — no linguistic distinction between prenatal and postnatal life.

On Forgiveness and Freedom from Condemnation

Isaiah 43:25 — "I, even I, am he who blots out your transgressions, for my own sake, and remembers your sins no more." The OT anticipation of the NT's katakrima-canceling gospel.
Hebrews 8:12 — "For I will forgive their wickedness and will remember their sins no more." Quoted from Jeremiah 31:34, this is the new covenant promise that grounds the sermon's assurance to those burdened by sexual sin.
John 8:10–11 — Jesus to the woman caught in adultery: "Neither do I condemn you. Go now and leave your life of sin." The perfect union of grace and truth the sermon highlights.

On Sobriety and Spirit-Filling

Ephesians 5:15–21 — The broader context of "do not get drunk" includes walking wisely, redeeming the time, understanding God's will, and being filled with the Spirit — sobriety is not mere abstinence but a posture of Spirit-dependence.
1 Corinthians 6:19–20 — "Your bodies are temples of the Holy Spirit... honor God with your bodies." The theological foundation for the sermon's argument that what we do with our bodies is a spiritual matter.

On Discerning God's Voice

James 1:5 — "If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault." The invitation to seek divine wisdom that undergirds the sermon's three-question framework.
John 10:27 — "My sheep listen to my voice; I know them, and they follow me." The pastoral metaphor the sermon invokes — the good shepherd's sheep recognize his voice.
Galatians 1:10 — "Am I now trying to win the approval of human beings, or of God?" The text the sermon directly applies to the question of people-pleasing versus God-pleasing.

6. Interpretive Considerations

On the Imago Dei and Abortion

The sermon's position — that life in the womb is fully human life bearing the imago Dei — represents the historic Christian consensus and is the majority position across Catholic, Orthodox, and most Protestant traditions. The exegetical case from Psalm 139 and Genesis 1:27 is strong. Some scholars note that the OT law in Exodus 21:22–25 is debated — some argue it treats injury to a pregnant woman and premature birth differently than homicide, suggesting a distinction in the value of fetal life. However, most conservative scholars (including John Walton, Bruce Waltke, and Victor Hamilton) argue the passage supports the equal value of prenatal life. The sermon's conclusion aligns with this majority scholarly and confessional reading.

On Alcohol and Marijuana

The sermon distinguishes between alcohol (a "definite maybe" for responsible use) and recreational marijuana (a "no" based on its purpose of intoxication). This is a principled rather than proof-text argument, drawing on biblical principles of sobriety and self-control. Some Christians in the Reformed tradition would argue for greater liberty regarding alcohol (cf. John 2:1–11; 1 Timothy 5:23), while many in the Wesleyan-holiness tradition advocate total abstinence. The sermon's personal position (abstinence) is presented as wisdom rather than law, which is theologically appropriate given that the NT does not prohibit moderate alcohol consumption but consistently warns against drunkenness.

On Discerning God's Voice

The sermon's three-question framework (Does it align with Scripture? Does wise counsel confirm it? Does it make you more like Jesus?) is a practical application of the Wesleyan Quadrilateral (Scripture, tradition, reason, experience) and the Reformed principle of the "internal testimony of the Holy Spirit" alongside the "external witness of Scripture." This is not a novel framework — it reflects centuries of Protestant pastoral wisdom. The priority given to Scripture ("the best way to know God's will is to know God's word") is exegetically sound and reflects the Reformation principle of sola scriptura properly understood — not Scripture in isolation, but Scripture as the norming norm.

7. Theological Implications

The Lordship of Christ as the Sermon's Unifying Theme

Every question in the sermon ultimately resolves into a single theological claim: Jesus Christ is Lord (Kyrios), and his lordship is not merely soteriological (he saves me) but comprehensive (he rules me). This is the distinction Paul makes in Romans 10:9 between confessing Jesus as Kyrios and believing in his resurrection — both are required for salvation. The early church's confession "Jesus is Lord" (Kyrios Iēsous) was a direct counter-claim to the Roman imperial declaration "Caesar is Lord." Lordship is about ultimate allegiance and final authority.

The Imago Dei and Human Dignity

The sermon's grounding of both the abortion discussion and the sexual abuse discussion in the imago Dei reflects a robust theological anthropology. Every human being — regardless of size, development, capacity, or circumstance — bears the image of God and therefore possesses inalienable dignity. This is not merely a conservative political position; it is the foundation of every Christian social ethic, from care for the poor (Proverbs 19:17) to hospitality toward the stranger (Matthew 25:35) to the protection of the vulnerable.

Forensic Justification and Pastoral Compassion

The sermon's pastoral application of Romans 8:1 and 1 John 1:9 reflects the Protestant doctrine of forensic justification — the believer's standing before God is legally transformed through union with Christ, not gradually improved through moral effort. This is theologically important for pastoral care: the person carrying shame from abortion or sexual sin is not told to "do better" but to receive a verdict that has already been pronounced in their favor through the cross. As the sermon notes, "when God looks at you, he doesn't see what you did — he sees his Son."

The Preacher's Prophetic and Pastoral Vocation

The sermon's defense of its approach to political commentary reflects an important theological distinction between the prophetic and pastoral roles of the preacher. The OT prophets spoke directly into political situations (Nathan to David, Amos to Israel, Isaiah to Ahaz). But they did so from the foundation of covenant fidelity, not political partisanship. The sermon's commitment to building a "biblical worldview before the next headline hits" is a genuinely pastoral strategy — forming people's moral imagination rather than simply reacting to news cycles.

8. Practical Application

Letting Scripture Hold Final Authority

The sermon's master question — "Who gets the final word?" — is not rhetorical. It demands a personal audit. Serious students of Scripture should regularly ask: In which areas of my life am I allowing culture, desire, fear, or social pressure to override what the Word clearly teaches? The three-question discernment framework the sermon provides (alignment with Scripture, confirmation by wise counsel, movement toward Christlikeness) is a tool worth writing down and returning to regularly.

Engaging Difficult Questions with Grace and Truth

The sermon models an approach to hard topics that holds grace and truth together without collapsing either. For study group leaders and individuals alike, this means resisting the temptation to choose comfort over fidelity or harshness over compassion. The Jesus who said "neither do I condemn you" also said "go and sin no more" — both matter.

Community as the Context for Healing

The sermon's repeated pastoral invitation — "let us be the church with you" — reflects the New Testament's vision of the local community as the primary context for spiritual formation and healing. James 5:16 grounds this: "Confess your sins to each other and pray for each other so that you may be healed." The sermon's encouragement to engage in life groups and community is not merely a church program — it is a biblical practice. Deeper engagement with Scripture is best done in community where mutual accountability and encouragement sharpen understanding.

The Discipline of Sobriety as Spiritual Practice

The sermon's discussion of substance use invites a broader reflection on the spiritual discipline of sobriety — not merely abstaining from substances but cultivating a clear, alert, Spirit-directed mind. This connects to broader spiritual formation practices: limiting media consumption that dulls spiritual sensitivity, guarding sleep and rest, practicing silence and solitude, and regularly examining what is "filling" you in place of the Holy Spirit.

9. Discussion Questions

Observational Questions

The sermon identifies several things that can "get the final word" in a person's life — fear, control, pride, unforgiveness, lust, materialism. Looking at the specific Scripture passages the sermon cited (1 Peter 5:8; Ephesians 5:18; Romans 8:1; Psalm 139:13), what does each text actually say about God's design for human life and freedom? What is the common thread across these passages?
Psalm 139:13–16 uses several different images and words to describe God's relationship to the unborn child (created, knit together, saw, ordained). What picture of God emerges from these accumulated images? What does the variety of metaphors suggest about the depth of the psalmist's theological claim?
The sermon draws a distinction between what is legal, what is culturally acceptable, and what is wise and God-honoring (drawing on 1 Corinthians 6:12). How does Paul's actual argument in 1 Corinthians 6 develop this distinction? What is the larger context of that chapter, and does it change how you understand the principle?

Interpretive Questions

The sermon argues that abortion is "not a gray area in the Bible," grounding this in Genesis 1:27 and Psalm 139:13. How would you evaluate this exegetical argument? What additional biblical texts would strengthen or complicate this claim? How does the early church's consistent teaching (e.g., the Didache) inform your interpretation?
The three-question framework for discerning God's voice (Does it align with Scripture? Does wise counsel confirm it? Does it make you more like Jesus?) is pastoral and practical. But how do you handle situations where Scripture is genuinely ambiguous, wise counselors disagree, and reasonable people differ on what "Christlikeness" requires in a given situation?
The sermon distinguishes between alcohol (possible responsible use) and recreational marijuana (not aligned with biblical sobriety). Is this distinction exegetically sustainable? What biblical principles are being applied, and are there other principles that might complicate the conclusion?

Theological Questions

The sermon's closing call to salvation frames lordship — not just forgiveness — as the heart of the gospel: "Jesus is Lord, not just he forgives your sins and keeps you out of hell, but he is Lord of your life." How does this understanding of lordship relate to the doctrine of justification? Is there a tension between "free grace" and "costly lordship," and how has the church historically navigated it?
The sermon applies the imago Dei (Genesis 1:27) as the foundation for human dignity in the womb. How does the doctrine of the imago Dei also apply to the other topics addressed — sexual sin, substance use, political engagement? What does it mean practically to treat every person as an image-bearer, including those whose choices we believe are wrong?

Applicational Questions

The sermon's pastor vulnerably named fear as the thing that sometimes "gets the final word" in his own life. What does that kind of pastoral transparency model for the congregation? Is there an area of your life where something other than God's Word is currently holding final authority? What would it look like to concretely surrender that area?
The sermon describes a life group that rallied around a single mother facing an unplanned pregnancy and helped her choose life. What would it take for your small group or faith community to be that kind of community — practically, not just theoretically? What obstacles exist, and what biblical resources address those obstacles?
The sermon argues that "silence isn't always indifference — sometimes it's wisdom," citing Proverbs 18:13. How do you discern the difference between wise restraint and cowardly silence? What biblical examples help you think through this tension?

Investigative Questions

The sermon references the early church's consistent opposition to abortion as culturally countercultural. Research the Didache, Tertullian's Apology, and the Epistle of Barnabas as primary sources on this question. How does the early church's witness inform your understanding of the biblical argument? Does historical consensus strengthen or merely supplement the exegetical case?

10. Recommended Resources

Accessible (For Motivated Lay Readers)

John Stott, Basic Christianity — A clear and accessible presentation of the gospel that grounds the lordship of Christ in Scripture. Excellent foundation for the sermon's closing call to salvation.
Randy Alcorn, Pro-Life Answers to Pro-Choice Arguments — A thorough, biblically grounded, and research-rich examination of the abortion question from an evangelical perspective. Accessible without being simplistic.
Gordon Fee and Douglas Stuart, How to Read the Bible for All Its Worth — The best single-volume introduction to biblical interpretation for lay readers. Directly applicable to the sermon's emphasis on knowing God's Word.

Intermediate (For Those Comfortable with Theological Terms)

Christopher Wright, Old Testament Ethics for the People of God — A comprehensive treatment of how OT texts (including those on life, sexuality, and justice) speak to contemporary ethical questions. Rigorous and pastoral.
Thomas Schreiner, Romans (Baker Exegetical Commentary on the New Testament) — Excellent scholarly treatment of Romans 8:1 and the forensic dimensions of justification. Accessible to motivated lay readers with some theological background.
Craig Keener, IVP Bible Background Commentary: New Testament — Invaluable for understanding the cultural and historical setting of NT texts cited in the sermon (Ephesians 5, 1 Peter 5, 1 Corinthians 6). Organized by passage for easy reference.

Advanced (For Seminary-Level Engagement)

John Walton, The Lost World of Genesis One — Scholarly engagement with the creation narrative and the imago Dei in its Ancient Near Eastern context. Challenges and enriches common readings of Genesis 1:27.
N.T. Wright, The Resurrection of the Son of God — While focused on resurrection, Wright's treatment of Pauline theology (including en Christō language and the meaning of lordship) provides the deepest available engagement with the theological themes underlying Romans 8:1 and the sermon's closing gospel call.
Brevard Childs, Biblical Theology of the Old and New Testaments — For those who want to trace the imago Dei, divine forgiveness, and prophetic vocation themes across the full canon with scholarly rigor. Demanding but rewarding.

Online Resources

Bible Gateway (biblegateway.com) — For comparing translations of key texts (Romans 8:1, Psalm 139, 1 John 1:9) across ESV, NIV, NASB, NLT, and others.
Blue Letter Bible (blueletterbible.org) — For accessible word studies on tselem, homologeō, katakrima, and nēphō with Strong's concordance, lexicons, and cross-references. Free and well-organized.
The Gospel Coalition (thegospelcoalition.org) — Reliable evangelical theological articles on the topics addressed in the sermon, including human dignity, abortion, sexual ethics, and discerning God's will.

This study guide is designed to be used over multiple sessions or as a sustained personal study. The goal is not merely to inform the mind but to form the soul — to help you hear, in the words of the sermon, the voice of the Good Shepherd more clearly, and to let his Word hold the final word in every corner of your life.