Podcasts about Ahab

Elijah confronts 450 prophets of Baal on Mount Carmel in one of the Bible's most dramatic showdowns!

God looks after His children. There are so many examples of this. Manna from heaven. Water from rock. In today's text, God will use ravens to bring Elijah food. Then, He will then use Elijah to bring a widow hope. The God who provided for them will look after you. Questions That We'll Answer: A) What is the context of 1 Kings 17? B) Why was Elijah hiding from Ahab and Jezebel? C) What can we learn from the Widow of Zarephath? Speaker: Dr. Toby Holt

God looks after His children. There are so many examples of this. Manna from heaven. Water from rock. In today’s text, God will use ravens to bring Elijah food. Then, He will then use Elijah to bring a widow hope. The God who provided for them will look after you. Questions That We’ll Answer: A) What is the context of 1 Kings 17? B) Why was Elijah hiding from Ahab and Jezebel? C) What can we learn from the Widow of Zarephath? Speaker: Dr. Toby Holt

God looks after His children. There are so many examples of this. Manna from heaven. Water from rock. In today’s text, God will use ravens to bring Elijah food. Then, He will then use Elijah to bring a widow hope. The God who provided for them will look after you. Questions That We’ll Answer: A) What is the context of 1 Kings 17? B) Why was Elijah hiding from Ahab and Jezebel? C) What can we learn from the Widow of Zarephath? Speaker: Dr. Toby Holt

God looks after His children. There are so many examples of this. Manna from heaven. Water from rock. In today’s text, God will use ravens to bring Elijah food. Then, He will then use Elijah to bring a widow hope. The God who provided for them will look after you. Questions That We’ll Answer: A) What is the context of 1 Kings 17? B) Why was Elijah hiding from Ahab and Jezebel? C) What can we learn from the Widow of Zarephath? Speaker: Dr. Toby Holt

God looks after His children. There are so many examples of this. Manna from heaven. Water from rock. In today’s text, God will use ravens to bring Elijah food. Then, He will then use Elijah to bring a widow hope. The God who provided for them will look after you. Questions That We’ll Answer: A) What is the context of 1 Kings 17? B) Why was Elijah hiding from Ahab and Jezebel? C) What can we learn from the Widow of Zarephath? Speaker: Dr. Toby Holt

God looks after His children. There are so many examples of this. Manna from heaven. Water from rock. In today’s text, God will use ravens to bring Elijah food. Then, He will then use Elijah to bring a widow hope. The God who provided for them will look after you. Questions That We’ll Answer: A) What is the context of 1 Kings 17? B) Why was Elijah hiding from Ahab and Jezebel? C) What can we learn from the Widow of Zarephath? Speaker: Dr. Toby Holt

God sends Micaiah to talk to Ahab and Jehoshaphat: Micaiah shares that Ahab will die if he goes to war with the Syrians God sends a lying spirit to the false prophets God sends Micaiah to tell the truth Ahab has a choice: believe the truth, or believe the lies Jehoshaphat almost dies in battle, but God protects him Ahab dies There are so many other things P40 does! Check it out: YouTube - https://www.youtube.com/watch?v=Hnh-aqfg8rw Ko-Fi - https://ko-fi.com/p40ministries Website - https://www.p40ministries.com Facebook - https://www.facebook.com/p40ministries Contact - jenn@p40ministries.com Rumble - https://rumble.com/c/c-6493869 Books - https://www.amazon.com/Jenn-Kokal/e/B095JCRNHY/ref=aufs_dp_fta_dsk Merch - https://www.p40ministries.com/shop YouVersion - https://www.bible.com/reading-plans/38267-out-of-the-mire-trusting-god-in-the-middle Support babies and get quality coffee with Seven Weeks Coffee https://sevenweekscoffee.com/?ref=P40 Check out LifeAudio for other faith-based podcasts on parenting, studying Scripture, and more: www.lifeaudio.com Become a member to gain access to The Bible Explained on Fridays: https://ko-fi.com/p40ministries Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

We're so glad you are here! Thanks for checking out Sunday's message!-- SUNDAY'S NOTES --Jesus is certainly the center of it all, but the question remains: are we living lives truly centered on Him?Oh, the depth of the riches and the wisdom and the knowledge of God! How unsearchable his judgments and untraceable his ways! For who has known the mind of the Lord? Or who has been his counselor? And who has ever given to God, that he should be repaid? For from him and through him and to him are all things. To him be the glory forever. Amen. Romans 11:33-35 CSB The question isn't whether something is at the center of your life, but rather what or who that something is?For through him God created everything in the heavenly realms and on earth. He made the things we can see and the things we can't see, such as thrones, kingdoms, rulers, and authorities in the unseen world. Everything was created through him and for him. He existed before anything else, and he holds all creation together. Colossians 1:16-17 NLTIn geometry, the center point is the fixed reference from which distance and balance are measured.Jesus Christ is the same yesterday, today, and forever. Hebrews 13:8 NLTWe often unnecessarily wobble our way through life.Ahab summoned all the people of Israel and the prophets to Mount Carmel. Then Elijah stood in front of them and said, “How much longer will you waver, hobbling between two opinions? If the LORD is God, follow him! But if Baal is God, then follow him!” But the people were completely silent. I Kings 18:20-21 NLTIn a world cursed by the uncertainty of fallen humanity, Jesus at the center offers peace and stabilityTo be clear, there is a serious element of surrender involved in being centered on Jesus.I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. Galatians 2:20 ESVMy old identity built on ego, pride, sin and selfishness has been put to death. Surrendering my life to Christ isn't self-destruction, it's Christ-centered transformation. When I'm centered on Jesus, my values, motives, strength, and direction come from Jesus. If any of you wants to be my follower, you must give up your own way, take up your cross daily, and follow me. If you try to hang on to your life, you will lose it. But if you give up your life for my sake, you will save it. Luke 9:23-24 NLTPoem - Christ The Center BeI think the fall knocked the world off it's axisCausing a wobble in humanity's walkAnd for Geometry's truth become praxisComing right will take more than talkPresently, beneath a cloud of doubt and fright,Mortal thoughts in a fog of confusion and chaos roam,While a gravitational force with prophetic mightDraws wandering souls who've strayed far from home.And just like the planets, that obey a pull they cannot see,So to hearts find peace and stability, when Christ the center be.-------------------------------------------------Download the 828 Church app!To view our latest e-newsletter, the Midweek Momentum, and subscribe to our weekly updates, go here! https://linktr.ee/828church

We trace Jehoshaphat's early faithfulness, his risky alliance with Ahab, Micaiah's brave truth-telling, and the reforms that follow a needed rebuke. The thread is clear: alignment with God outruns any alliance, and wise leadership guards justice and worship.• Jehoshaphat's early reforms and teaching mission across Judah• Peace, tribute, and strength grounded in obedience• Alliance with Ahab and the pressure to conform• Micaiah's lone voice against four hundred prophets• Ahab's death and the sovereignty behind “random”• Prophetic rebuke and course correction at home• Judicial reforms that reject partiality and bribes• Practical wisdom on friendships, partnerships, and alignmentHear it. Love it. Live it.Send Mike a quick message! (If you seek a reply, instead please contact through Outloudbible.com) Support the showCheck out outloudbible.com for helpful study resources, and to discover how to bring the public reading of God's word to your church, conference, retreat, or other event.

1 Kings 17 and 18 recount the tale of Elijah's drought of judgement against king Ahab and Israel, and the showdown with the prophets of Baal. Elder Thom Halls uses this passage to teach us about the virtue of steadfastness in the Christian life. The post Steadfast in Drought appeared first on Grace Presbyterian Church (PCA).

In this episode, I walk you through 1 Kings 21 and the story of King Ahab, focusing on the moment that changed the outcome of his life. This passage shows us the difference between outward behavior that looks humble and a heart that is truly repentant, and how God responds when humility is real. Together, we explore: The difference between pouting and true repentanceWhy God responds to humility more than sacrificeHow genuine repentance can delay judgment and invite mercyWhat it actually means to humble yourself before the LordHow humility changes outcomes in our lives and relationships I draw from Scripture throughout this teaching, including 1 Kings, Psalms, Proverbs, Micah, James, Philippians, and the Gospels, to show that humility is not weakness. It is obedience. It is posture. And it is the only way forward when God confronts our hearts. This message is both a warning and an invitation. If you are facing correction, conviction, or a difficult season, I want to help you see the mercy God is eager to extend when we truly humble ourselves before Him. Chapters 00:00 The Rewards of Humility 03:00 The Story of Ahab and Naboth 11:53 God's Response to Humility 20:51 The Power of Humility in Our Lives 36:01 Practical Applications of Humility 51:57 The Call to Humble Ourselves Scriptures referenced include 1 Kings 21, Psalm 51:17, Micah 6:8, James 4:10, 2 Chronicles 7:14, Philippians 2, and more. Take time to reflect, pray, and ask the Lord where humility may be needed in your life today. About your host: Jaime Luce' testimony has daunting personal mountains and treacherous financial valleys. She was trapped in day-to-day stress and couldn't see a way forward. But how she started is not how she finished! And she wants you to know God has a plan for your life too, no matter how tough it seems. Today, Jaime has been married to the love of her life for almost three decades, owns two companies, and has become an author and podcaster. God's way is always the blessed way! Free chapter of Jaime's new book: You Don't Need Money, You Just Need God: https://jaimeluce.com/book/ Connect: Website: https://jaimeluce.comFacebook: https://www.facebook.com/jaime.luces.pageInstagram: https://www.instagram.com/jaime_luce/LinkedIn: https://www.linkedin.com/in/jaime-luce-00395691/

There is a lot of pressure to become culturally relevant, to be sensitive to different life styles that are not necessarily agreeable with a Biblical Worldview. Today, we look at the church at Thyatira and the issue from a woman who claimed to be a prophetess. There are times when intolerance can be a virtue and necessary. It is important to realize how long suffering God is with us and why HE is this way. Lastly, we discover what happens when we fail to stop and evaluate our walk with the Lord.

Rav held that Moshe served as a kohen gadol. Four tannaitic sources are brought to challenge this position, but each one is ultimately resolved. A braita is then cited to show that whether Moshe was a kohen gadol is itself a tannaitic dispute. One of the tannaitic views in that debate cites a statement of Rabbi Yehoshua ben Korcha: whenever the Torah uses the expression charon af,  anger, it implies some concrete action or consequence. His statement is challenged by the verse in Shemot 11:8, where Moshe becomes angry at Pharaoh, yet no action seems to follow. Reish Lakish resolves this by saying that Moshe slapped Pharaoh in the face. This explanation is challenged by another statement of Reish Lakish, in which he says that Moshe showed respect toward Pharaoh. Two answers are offered to reconcile these conflicting statements. Two verses are then brought to support the principle that one must show respect to a king, even a wicked king, one verse concerning Pharaoh and another concerning Ahab. Earlier, a source had referred to Moshe as a king. However, Ulla stated that Moshe desired to be king but was not granted that status. Rava resolves this by qualifying Ulla's statement: Moshe wished for his sons to inherit kingship, and that request was denied, but Moshe himself was indeed considered a king. The Gemara then asks: from where do we derive that kohanim with any type of blemish are entitled to receive portions of the priestly gifts? Four braitot are cited, each offering a drasha that builds upon the previous one. The Mishna states that those who cannot serve in the Temple do not receive a portion, which seems to contradict the ruling regarding blemished kohanim. Furthermore, the implication that those who do serve may eat is difficult in the case of impure kohanim during communal offerings, where they may serve, yet do not receive a portion. The Gemara explains how this contradiction is resolved. Rav relates that Rabbi Elazar son of Rabbi Shimon was once in the bathroom and devised various arguments that a tevul yom might use to claim a share of sacrificial portions. Yet for every argument he proposed, a pure kohen could cite a verse proving that a tevul yom is excluded, since he cannot perform the Temple service. The Gemara then asks: how was Rabbi Elazar able to think Torah thoughts in the bathroom, something that is normally forbidden?  

Rav held that Moshe served as a kohen gadol. Four tannaitic sources are brought to challenge this position, but each one is ultimately resolved. A braita is then cited to show that whether Moshe was a kohen gadol is itself a tannaitic dispute. One of the tannaitic views in that debate cites a statement of Rabbi Yehoshua ben Korcha: whenever the Torah uses the expression charon af,  anger, it implies some concrete action or consequence. His statement is challenged by the verse in Shemot 11:8, where Moshe becomes angry at Pharaoh, yet no action seems to follow. Reish Lakish resolves this by saying that Moshe slapped Pharaoh in the face. This explanation is challenged by another statement of Reish Lakish, in which he says that Moshe showed respect toward Pharaoh. Two answers are offered to reconcile these conflicting statements. Two verses are then brought to support the principle that one must show respect to a king, even a wicked king, one verse concerning Pharaoh and another concerning Ahab. Earlier, a source had referred to Moshe as a king. However, Ulla stated that Moshe desired to be king but was not granted that status. Rava resolves this by qualifying Ulla's statement: Moshe wished for his sons to inherit kingship, and that request was denied, but Moshe himself was indeed considered a king. The Gemara then asks: from where do we derive that kohanim with any type of blemish are entitled to receive portions of the priestly gifts? Four braitot are cited, each offering a drasha that builds upon the previous one. The Mishna states that those who cannot serve in the Temple do not receive a portion, which seems to contradict the ruling regarding blemished kohanim. Furthermore, the implication that those who do serve may eat is difficult in the case of impure kohanim during communal offerings, where they may serve, yet do not receive a portion. The Gemara explains how this contradiction is resolved. Rav relates that Rabbi Elazar son of Rabbi Shimon was once in the bathroom and devised various arguments that a tevul yom might use to claim a share of sacrificial portions. Yet for every argument he proposed, a pure kohen could cite a verse proving that a tevul yom is excluded, since he cannot perform the Temple service. The Gemara then asks: how was Rabbi Elazar able to think Torah thoughts in the bathroom, something that is normally forbidden?  

In episode 475 of The Reformed Brotherhood, host Jesse Schwamb explores the profound theological question: "Is God humble?" Through a careful examination of Philippians 2 and the narrative of Pharaoh in Exodus, Jesse unpacks how Christ's incarnation represents the ultimate act of divine humility. This episode reveals how Jesus—fully God and fully man—humbled himself through obedience to the point of death on a cross. As we approach the Christmas season, this timely reflection helps us understand that Christ's humility isn't just a theological concept but the very foundation of our salvation and the magnetic force that draws sinners to him. Jesse connects this humility to Jesus' parables about seeking the lost, showing that God's love manifests through the paradox of the exalted one becoming lowly. Key Takeaways Humility is fundamentally a creaturely virtue that acknowledges God as Lord and responds in obedience. Christ's incarnation wasn't a subtraction of divinity but an addition of humanity, allowing him to humble himself. Divine humility is displayed in Jesus becoming obedient to the point of death, even death on a cross (Philippians 2:8). Pride, the opposite of humility, is actively opposed by God throughout Scripture. Christ's humility is what draws sinners to him, as seen in the parables of the lost coin, sheep, and son. True humility embraces our limitations as creatures and recognizes God's rightful authority. Jesus learned obedience through suffering, becoming the perfect high priest who can sympathize with our weaknesses. The Paradox of Divine Humility Christ's humility represents one of the most astonishing paradoxes in Scripture. As Jesse explains, humility is properly understood as a creaturely virtue—it acknowledges God as Lord and obeys as a servant. For the eternal Son to humble himself, he first had to take on human nature. The incarnation wasn't God ceasing to be God but rather God adding humanity to himself. The divine Son emptied himself "not of divinity as if that were even possible, but of the privilege of not being human, not being a creature, not suffering the bounds and limitations of finitude and the pains and afflictions of the fallen world." This emptying makes possible Christ's perfect obedience. Since humility means acknowledging God as Lord and obeying as a servant, the Son took "the form of a servant being born in the likeness of men." This allowed Jesus to demonstrate a servant heart with equal passion for God's holiness and his people's purity. Unlike our inconsistent obedience, Jesus' obedience was "an all the way kind of obedience" that persisted through suffering to death on a cross. The Magnetic Draw of Christ's Humility One of the most profound insights from the episode is how Christ's humility functions as a magnetic force drawing sinners to him. Jesse notes that in the parables, tax collectors and sinners were drawn not to the Pharisees' teaching but to Jesus himself. They came "almost magnetically" to be in his presence and hear his words. Why would this be? The answer lies in recognizing that "we all have a master" and "we are all bound to something." The critical question becomes: "How good and kind is your master?" Christ's humility reveals him to be the perfect master—one who does not lord his authority over us but uses it to serve us, even to the point of death. This servant-hearted humility draws people because it demonstrates love in action. When Jesus humbles himself to seek the lost, he reveals that the gospel isn't about making "naughty people good, but to make dead people alive and alive in him so that their life is hidden within him." Memorable Quotes "To humble oneself is to acknowledge God as Lord and then to obey as servant. In order to do so, then the Son had to take this form of a servant being born in the likeness of men." "Christ's obedience was an all the way kind of obedience, a true obedience. It wasn't part and parcel, it wasn't peace wise, it didn't be for a part of time, as long as it was comfortable and then try something else." "To humble oneself is not to be less than human. It rather is pride that is our cancer. It's pride that corrodes our true dignity. To humble ourselves is to come even ever closer, step by step to the bliss, I think, and the full flourishing for which we're made." Full Transcript [00:00:08] Jesse Schwamb: So how did Jesus humble himself and this we could spend loved ones in eternity and likely will. Talking about how did he do this By becoming obedient. It wasn't even mean to. Here is the one who is the God man. Truly God. Truly man. To humble oneself is to acknowledge God as Lord and then to obey as servant in order to do so. Then the son had to take this form of a servant being born in a likeness of men. Again, this is so rich because I think without understanding the servant heart of Christ, where there is a power and a passion in Christ for the holiness of God that is at the same time equaled with the passion for the purity and the holiness of his people. Welcome to episode 475 of The Reformed Brotherhood. I'm Jesse, and this is the podcast where all of mankind is on the naughty list. Hey, brothers and sisters, I am solo hosting once again on this episode, but I don't want you to worry. Tony will be back. Tony is alive and well. He is out in the wild doing his thing. Actually, this is probably the time of year where Tony and I bring forward that annual or perennial denial. You know, the one, it's sy against the frailty, weakness, contingency of humankind. And most often manifested in this time of year in sickness. So I don't know where you live in the world, but in my part of the world, everybody's getting it and everything is going around. The sickness is everywhere. And even if you're bobbing and weaving, if you're laying low, if you're trying to keep your head down, it just seems somehow. To snipe you. And so it sniped Tony last week and this week. Now it is his family and so he's doing what we shall do for another. He's caring for those in his own regard that are sick and unwell. And so that means it's just me on this particular episode, but not to fear. We've got lots of great things to talk about. [00:02:12] The Question: Is God Humble? [00:02:12] Jesse Schwamb: In fact, the whole purpose of this episode is going to be talking about this question is God humble and. This, if you think it's just a one-off episode. It's actually born out of this continued series that we're doing where we're going through the parables. And again, we've been talking a lot about lostness and finding things and Christ coming and seeking, saving those things that were very lost. And so as I continue to process this with Tony, one of the things that keeps coming to my mind is this question is God. Humble and what does that even have to do with any of these wild parables that we've been talking about? You know the ones too, especially if you've been listening along and hopefully you have go back, check those bad boys out. We've been talking about the lost coin, the lost Sheep, and we have yet to get to because we're just teasing this for you. We, we keep telling you it's coming, but that's just to build like this amazing anticipation for the parable of the lost son or the prodigal son. It's coming, and part of that, again, for me is wrapped up in this question, is God humble? So let's talk about that a little bit. [00:03:13] Humility in Scripture [00:03:13] Jesse Schwamb: It's interesting to me that throughout the scriptures, we find across both all the New Testament, that God gives us this imperative to seek humility or to put on humility, or to have a humble mind, as Peter says. And it's something that is so ubiquitous that we kind of just flies by us. Of course. Like we would get the sense that it would be ridiculous to be like. I am so good at being humble that that in itself is oxymoronic. And yet we also know that we don't want to advertise, that we're trying to seek after humility. 'cause it seems like that's the very thing that we're trying to avoid in proclaiming or promulgating our pride and that kind of thing. But it's not just that, of course, God is seeking his children to be humble, but I think one of the most condemning things the scripture says to us about how God behaves. Toward people is that he opposes the proud. So the opposite of being humble, and we'll get to that in a second. We had to define what that means, but let's just take for a second that the opposite of that might be being prideful. It is fascinating that it's not just God is indifferent toward pride, that he does everything in his volition to push against it. And of course, because nothing can thwart the outstretched in mighty arm of God, that means that he wins inevitably against all that is pride prideful. And so he opposes it. And this is what. We should realize is that really the eschatological judgment, the fact that there is both heaven and hell reward and eternal punishment. This is a reflection of God opposing the proud that in the final state, the one who says, I want nothing to do with God because I can take care of it myself, is the one that God must oppose pose because he always. Opposes that which is prideful, and so it makes sense. Then if he opposes the proud, if that is in a way, an enemy that he will ultimately defeat, it cannot stand up against him that shouldn't. That in that path is both destruction that is internally derived and chosen, but also destruction that comes externally because it will be defeated. Then the best thing that God's people could be is to be humble. And so the question I think then persists, can God be humble? Is God. Humble. One of the things that is clear in scripture, again, this is the testimony of the entire arc of the salvific story of God and his recu of his people. Um, the coming and drawing close giving of himself so that he might draw people onto himself. Is that the testimony of humility is both positive and negative in the scriptures. So we could look at examples of those who humbled themselves. That's what the scripture says, like Josiah, Hezekiah, Rebo, Ahab, Vanessa, and then there, of course, you could probably think of as just as many negative examples who did not. What comes to my mind, of course, is Pharaoh. Or am Amen or Zetia. So what becomes clear though is when you look at those examples that the humbling first belongs to the hand of God. That even here, once again, God's doing all the verbs. That's exactly what he does. And so this idea of even like humbling yourself. Has like a precursor, there's an antecedent. And is God doing some kind of great work to allow for this humbling to even take place? He initiates the humbling of his creatures. And once he has, then the question confronts us, uh, which is, are we going to receive it? How will we bear up underneath it? Will we submit ourselves to it because God has allowed us, or has humbled ourselves first so that we don't respond in kind. So in response to his humbling hand. Will we kick against him? Or as the, you know, king James version says, will we kick against the gods or are we going to come and humble ourselves before God? So this idea, I think of humbling ourselves isn't just like you wake up one day and you say, no, it'd be really fantastic. Is my life would be better if I was just humble. I, I hear that God opposed to the proud, I don't wanna get. Lost in that. I don't wanna get wrapped in that. I would rather, instead I just become more humble. Even the ability to humble oneself first comes from this humbling hand of God, which is of course the greatest gift. And so of course Peter writes, humble yourselves under the mighty hand of God. I mean, that's where I'm drawing this from and. That is the first descent of humility. The first coming down is a word that God would do that for us, will put us in a place that we might be humbled. And then the creature has somewhat in his turn kind of imperfect language, but somehow in his response that God is humbling me. Will I embrace it? Will I humble myself? So given that background, I think you know exactly where I'm about to go in the scripture, and that is. The pretty, I would say, epic passage of humility, which is Philippians two. It's one of the most striking assertions in all of scriptures. That Christ himself, Jesus the Savior, the one who is truly God and truly man, he humbled himself and God himself truly divine, truly human, and the person of his son, he humbles himself. And I think that is worth the slow meditation and a little bit of marveling again, as we consider that in light of. All that happens in these parables about lostness and ness is coming from in some way this first humility. And I think that's just so critical because it's not just context, it's the air in which we breathe and operate and understand who we are and who we are in Christ. And so I think before like we even assume. I wanna assume like too much about like this idea of humility and then getting it ultimately to this question is God humble, which you may think I just answered by reading Philippians two eight, but in fact I think it's even more complex and more beautiful and more deeply layered than all of that. I think it's worth for a second, just thinking about this idea of like, what is humility? [00:08:35] Pharaoh's Pride vs. Humility [00:08:35] Jesse Schwamb: And as far as I can tell, really the first mention of humility outright, like outright mention explicit notation in the scriptures comes in that showdown between Egypt's Pharaoh and Yahweh mediated through Moses and. And I picked this because it's really instructive for getting a sense of how the Bible, how the scripture, the Holy Spirit is apprehending this word and driving it into the context so that we might learn from it, so that later on we're told that we ought to exhibit humility, put on humility that we understand it in the way that God has taught it to us. And so you'll remember. Probably that Moses dared to appear before Pharaoh. He is an Exodus five, and he speaks on Yahweh's behalf, and it's that famous sentence, that famous imperative, let my people go to, which Pharaoh replies in my paraphrase, listen, I don't know who Yahweh is. I have no idea what you're talking about. I don't listen to his voice. I don't acknowledge him, and therefore you can't go. It's just not gonna happen. What is incredible about this. What I think is like really illustrative for our lives is that Pharaoh swollen in pride here, and again, God's gonna pose him swollen with all of this. Pride has, it's not that he hasn't thought through what he's saying here, it's just that he's made an incredible miscalculation. He actually did a little mathematics here as the creature, and he decides that. As a creature in relation to the creator God that he does not need to obey. In other words, he does not acknowledge or recognize or know this God, and because he doesn't know any of those things about Yahweh, then he's well within his reason to come to the conclusion that he does not need to obey and therefore he refuses. The reason why I think that's so critical and a little bit wild is that is exactly what the natural man is prone to do to make this miscalculation built on even some kind of reasonable logic, so to speak. That says, well, because I don't understand it, because I don't see it, because I can't acknowledge it because I've never heard it. Therefore, it cannot exist. It doesn't exist. It's not worthy of being obeyed. It's a bit like saying, just because I've never seen fire, that's not hot. And so it's crazy here that in the midst of all of that, we could say Pharaoh has made this enormous miscalculation. And so what he's going to do is he's going to essentially oppose God. He refuses to obey, and then of course, Exodus 10 as we move. This story describes this call to humility, and it is a call to humility, which when I was thinking back through this, I was like, this is wild. Because we tend to think this story as like submission and beating down and humility might not be the principle word. That comes to our mind when we think about how Har Pharaoh has to ultimately respond. But after seven plagues on the cusp of the eighth plague, God speaks to Pharaoh, and again, he's listen. He says to him, how long will you refuse to humble yourself before me? So fascinating because we have this. Humbling, mighty hand of God, the outstretched work of God, his hand and arm going out into the world of his creation and putting Pharaoh in a particular place and position. And the piercing question in this context of this extended powerful encounter gives us this glimpse into the heart of humility, which I think is this humility recognizes and obeys the one who is truly. God. So there's not just an intellectual scent, but an experiential knowledge that comes from the revelation of who God is that is under his purview granted to his people, and that then causes us to acknowledge and obey the one who's truly Lord. It's exact opposite of affairs response, which again says, I don't know that voice. I've never heard it. Who is Yahweh? And instead it's replaced with a humility that acknowledges that God is Lord of all, that Jesus Christ is one only son, and that his Holy Spirit is with and indwells his people and that he is truly Lord. So humility entails this kind of right view, I think of self. Because Pharaoh Miscalculates, but the humble person makes the right calculus, the one who is created by God and accountable to God, which requires the right view of God as creator and this authority in relation to all his creatures. And so humility then is of course, like not a preoccupation with self or one's, even one's own lowness only in so much as it's in relation to what we just mentioned. That's a right view of self. It's an agreement with God. Of course confession coming alongside agreeing with God, but it's a mindful and conscious understanding of who God is and his highness, his holiness, that he's high and lifted up, and then the self in respect to his position. You know, that's one of the things that I think always strikes me about humility is that it's this idea and this acknowledgement that God is high and lifted up. And so while we don't come too hard on ourselves merely because we want to create a pity party, it's a recognition that. Aside from the mediator work of Christ to to stand in the presence of God would to be literally torn asunder by the molecule because his holiness cannot be, or rather, I would say our sinfulness cannot be in this presence of the one who is perfect in majesty and in righteousness, in intellect, and in in comprehension and creativity. We cannot exist in that space apart from this mediated work of Christ the beautiful. Be editorial, like benevolent distance, so to speak, that Christ creates so that we might come into the presence of God, as Hebrew says, running as it were, coming in, not haphazardly, but purposefully into the throne room of God because. And his holiness. He's a way to, he's made a way for him to be just and justifier. That is incredible. Loved ones. It's beautiful. And that is all. Again, I think just underneath this parable, it's starting with this sense of humility has brought all of this into play, and it's a critical part of God's design and plan. There's a condescension, but I think even here, underneath that condescension is something about humility. That is worth discussing. And there is, the question again, is God humble. So put it another way. Humility, I think embraces the reality that you and I. We're not God. You know, pride led to humanity's fall when Adam and Eve desired to be like God, which is contrary to his command and humility would have obeyed his command, which is what we'll see when we come to Christ and especially Christ's work. So. [00:15:06] Christ's Humility and Obedience [00:15:06] Jesse Schwamb: It strikes me then, and this is why I threw out this question, is like, is God humble? It's kind of a setup, I'll be honest, because all of I said so far, if you are keeping score at home, you probably should be drawing out then that I'm essentially saying that humility is a creaturely virtue. Actually, it's not just me. A lot of people have said that, a lot of the old ones. I postulate that, that when we think about humility explicitly and in a narrow context, that's a creaturely virtue. It's a posture of. All of who we are, our soul, our body, our life, our activities, our families, our possessions. It's acknowledgement in those things and embracing that the goodness of God and that he is the one who controls and commands all things, all of our destiny, which means. This question is God humble? It is kind of like linguistically and theologically tricky, like not for the sake of creating a tricky question for like a part of the game, but the the answer is in a sense, no, but not because God, I think is the opposite of what we'd consider humble. He's not arrogant, he's not prideful. Rather, humility is a creaturely virtue and he's God. So we need to be again, in this appropriate separation of our state and who God is, recognizing that those are two very different things. All of this though, I think, contributes to moving us in a direction of understanding, well, what does this mean then? For Jesus Christ, the God man, the one who humbled himself. You've probably been screaming the entire time. Will you get to that? What about that? And I think that is the critical question that is behind everything that we're reading about. In these parables. In other words, why is Jesus this way? What has brought him into this particular place to say these particular things to these people? We talked last time about how one of the things that's remarkable is that all of these sinners, like the down out, the broken, the marginalized, the pariahs, they were all drawn to Jesus teaching, not even drawn. I mean, there's distinction not drawn to the Fara teaching, to the rules of the law, but drawn to Jesus, almost magnetically coming to him. Compelled as it were, to be in his presence, to hear the things he was saying. Captivate, I mean, can you imagine yourself there? Not necessarily there in that environment, but captivated again by the teachings of Jesus, how good they are, how true they are, how incredible they are. And so I think it's possible for us to marvel then at that remarkable word then from the impossible, Paul, when he says that Christ humbled himself in Philippians two, eight. And no, I think that that confirms our definition above of humanity, uh, of. Humility rather as being something in humanity, of being a, a creaturely virtue in that the eternal son first became a man. That's what Paul says in verse seven, and then humbled himself in verse eight. And I'm gonna submit to you that this is really the one of the most epic parts of the gospel that. This is the only way we can get this kind of humility, this humbling of God is if first he comes to undertake the creaturely virtue so that then he himself or become rather, lemme say it this way, I'm getting too excited, loved ones. It's rather that we first must have God become a creature, so to speak, not emptying himself as we'll. Talk about. Of, of his godness, but instead taking on this flesh so that he might humble himself be to be like his children who must be humbled and in fact will ultimately be humbled in the ES eschaton no matter what they believe. And so the verb Paul uses to capture the action of the incarnation is, is not humbled here first, but it's this idea of emptied. So again, Philippians two is verse six and seven. Paul writes, being in the form of God, Jesus did not count equality with God a thing to be grasped, but emptied himself by taking the form of a servant and being born in the likeness of man. And so this movement. [00:18:59] The Incarnation and Humility [00:18:59] Jesse Schwamb: From heaven to earth, which if you're listening to this in more or less real or New York time, as we're coming into the season of the calendar where we celebrate the incarnation, again, I've been thinking so much about this beautiful gift of the incarnation, and I've been thinking about that in light of Jesus coming to seek and to save the lost and this real heart to hearts kind of way where he's speaking the truth to the people who need to hear it most, and they're drawn magnetically to him, into his teaching. And so that movement. From Heaven to earth is an emptying. It's the divine son emptying himself, not of divinity as if that were even possible, but of the privilege of not being human, not being a creature, not suffering the bounds and limitations of finitude and the pains and afflictions of the fallen world. I think a lot, honestly, especially this time of year, I think a lot about strange things like Jesus has fingernails and blood vessels and eyeballs and hair and toes. And shins and knee bones, you know, all of these things. Because to me it's this incomprehensible reality that God loves me so much that he would send his only son to be a creature, but in a way that was limited to the same creatureliness that I have. And then would forever, in a way, in his glorified state, identify still with that creature. And only in that process could he come and humble himself. I mean, that's incredible. I mean. Could not have grasped like the divine privilege of not being subjected to the rules and realities of creation. But instead, he empties himself by taking our humanity. He was emptying not by subtraction of identity, but by addition of humanity. This is the taking, the taking on, and this allows him then to become obedient and in that obedience, that passive and act of obedience. What we find is that Christ is able to say these very things that are exemplified in the parables, that this is the height of God, and he says, it is in your midst. The kingdom of God is here and I am the kingdom, and it's all because he has come in such a way. To empty himself again, where that was not a subtraction of divinity, but addition of humanity. It is an amazing and glorious truth. It's the thing upon which like turns all of salvation and all of the world that God would do this and do it so completely that again, it's finalized, it's complete, it's already done. So first, Jesus became a man. And then as a man came the ly virtue, he humbled himself. And Paul confirms what we learned about humility. In the negative example, I think in Pharaoh of Pharaoh in Nexus 10 and being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. [00:21:49] Christ's Obedience to Death [00:21:49] Jesse Schwamb: So how did Jesus humble himself and this we could spend loved ones in eternity and likely will. Talking about how did he do this By becoming obedient. It wasn't even mean to. Here is the one who is the God man. Truly God. Truly man. To humble oneself is to acknowledge God as Lord and then to obey as servant in order to do so. Then the son had to take this form of a servant being born in a likeness of men. Again, this is so rich because I think without understanding the servant heart of Christ, where there is a power and a passion in Christ for the holiness of God that is at the same time equaled with the passion for the purity and the holiness of his people. And those two things come together and coalesce in the gospel because we know that righteousness and holiness is completely vouched, safe to God. It's under his purview and his control, and it comes to his people when he draws close. That's how it was in the Old Testament, and that's how it was in the New Testament. And so as Christ in human form is coming and drawing near to his people, he's preaching this good news message that those who eat his flesh and drink his blood will have salvation and eternal life in him So intimately wrapped up that again, he hasn't just come. In the Christmas season to make naughty people good, but to make dead people alive and alive in him so that their life is hidden within him, and therefore, because he's the indestructible life, your life and mine cannot be destroyed either. I. So it is this amazing mark of the fullness of humanity and identification with us that he didn't just come on special terms. You know, I often think it's not like God on a deck chair laid out looking down as a creation separate as he were, as it were, just observing and kind of more or less interjecting here and there. It wasn't Jesus coming at. Arms length, distance. It wasn't God snatching him up when the frustrations of our limits or the pains of our world fell him. He had the full human experience. He was all in fully human and body mind. Hearts will and surroundings. Fully human in our finitude and all of this frustrations that we share that are just part of our lives, fully human in. Vulnerability to the worst of the civil world can work. Clearly that's manifested in his ign Ammonious death. Nor was he at the bottom spared the very essence of being human. He was accountable to God. Even there, that humility is incredible, that he himself learned, undertook, became obedient so that he would be accountable to God a father. Hebrews five celebrates this. Exactly. I love this set of words. Although Jesus was a son, he learned obedience through what he suffered and being made perfect. He became the source of eternal salvation to all who obey him. And if he is our first brother, then the calling that we have is to do exactly the same, to come before him, to obey him and to see him as the one who is high and lift it up. But that self humbling, that humiliation doesn't just stop with obedience. And that's why the apostle keeps going. It says to the point of death, how far did it take him? How far did he go? How far was he willing to go? Volitionally all the way. To the point of death. And Christ obedience was an all the way kind of obedience, a true obedience. It wasn't part and parcel, it wasn't peace wise, it didn't be for a part of time, as long as it was comfortable and then try something else. You know, of course, even in the garden when he's praying and the disciples are with the in your shot and he asked that the cup might pass, we might reasonably ask what other option was there. And so here even Christ says. Even to the point of death, forsaking all other things, real obedience endures in obedience, which is a really difficult thing. And so I'm grateful because my obedience is peace wise, it is part and parcel, it is weak, it is feeble. And instead we have Christ who is transferred all of his righteousness into our account. And all of that righteousness is because of real obedience that he undertook, endured in obedience. And so Christ did not begin obedience and then surrender disobedience once the greatest threats loomed even in the garden. There he again. He is coming before the father and he is continuing to obey. He's humbled. So I think God does indeed command our humility and one of the ways that he can command that it, well, there's many ways. First and foremost, by fiat, he's God and his character demands it. The second way is that, again, coming back to these parables. Finally, and lastly, we see that Christ is exhibiting great humility in the message that he's bringing forward and all of this, that he comes forward to save and all of the seeking that he undertakes, he conspires with God in humility to bring his children. Into the fold. There was no other way without this incredible humility of Christ, this humility that shows us that it's not denigrating of humanity, but it's God's image shining in its fullness. That this is the very thing he comes to restore and to humble oneself is not to be less than human. It rather it is. Pride that is our cancer. It's pride that corrodes our true dignity to humble ourselves is to come even ever closer, step by step to the bliss, I think, and the full flourishing for which we're made. And Christ exemplifies that very thing. And I submit to you loved ones. It's that very humility. This is what I buried the lead on last week. It's that very humility that draws the sinner. Because we all have a master. We are all slaves to something, which I know is really unpopular to say, but hear me out. We are all stuck on something. We are all bound into something. It's just like we say with worship, it's not whether we not, we choose to worship. It's what we worship and we are what we worship. All those things are true. All those cliches stand and if they're true, then the opposite is true and that is that we're all bound to something. The question is how good and kind is your master. The thing in which you are bound to the thing which you choose to serve and submit to how life giving is that thing. And the humility of Christ clarifies that not all of our hum lings are owning to our own sin that Christ had. None, none. Yet he humbled himself. Sometimes repentance is the first step in self humbling. Other times it's not. Our self humbling may often come in response to our exposure to sin, but even in Christ sinless as he was. He heeded the father's call to humble himself. And so I think for us, as we think about what it means then to go and study these parables, we first even need to humble our understanding, our cognizance, our reasoning, our logic, that the scripture as given by God as his very word to us, stand so far above us. That while we study it and we interrogate it, that we dare not stand in opposition to it because it is the high and lofty command of God for us because he's good and his love endures forever. So I hope that as we continue to build into this next step of looking at this final lost parable, that we can all continue to just appreciate and boast in the God man who in his humility, makes the gospel possible, and that in his humility shows. A greater sense of what it means to have the abundant life. And we have to take Jesus at his word, loved ones when he says like He's come, not just to give life, but to give it in abundance that that is a real quantity, and that the humility of Christ in his life and death and resurrection testifies to one of God's clearest and most memorable promises in all of scripture. That again, he humbles the proud and he exalts the humble. So it was with Christ. He humbled himself and God has highly exalted him. I remember reading John Owen writing about. Justification and Christ's time of suffering in the Garden of Gethsemane and his preparation for the cross and inevitably his, his forsaking, his forsakenness on that cross and how Jesus himself entrusted his justification to God the Father, which I think is a. A, a conception that will make your mind do a somersault. I mean, think about it long enough that even Jesus himself in learning obedience and taking upon himself the full measure of what it was to sit under the law and then to obey it perfectly, was still going to his death, knowing that he was gonna be the greatest sinner who ever lived yet was gonna be the one without sin, having committed any, that he himself was entrusting all of that he had accomplished and who he was. To God the father, to justify him and his resurrection on the third day loved ones is proof positive that he is the savior. That we all long for that in our sickness right now, as in our world, as all these things groan, as they all say, in some way, maratha, Lord, come quickly, that we are acknowledging that Jesus Christ is the one. Who in his complete humility satisfied the law of God to such degree that he was justified before God the father, and raised TriNet on the third day as proof positive that he is in fact the Savior, the chosen one, the Messiah, the first brother, the firstborn among the dead, the serpent crusher. The one who will come and redeem all of his people. So I hope there's something in there for you that's an encouragement that lifts up as if they were even possible to do more than they already are. That lifts up these parables that we've been talking about, that it's not just, of course, that Jesus on this mission because. He's full of love. His love predated all of this. Now, this is why we keep coming back to, uh, all Christians at all times, in all heirs. John three 16, for God so loved the world that he gave his one and only son. Now whosoever should believe in him. Now, all the believing ones should have eternal life, and that eternal life is purchased by the blood of Christ and through his humility, but also it is a, a stark reminder that love always leads to giving. And here we have God the father, giving his son Unreservedly for us, becoming Creature Lee, so that he might undertake the humility of the creature. And in so doing fully, not just, I would say identify with who we are, but become like us in every a. Way yet without sin, which is why can we rejoice that even now in the sound of my voice or yours, wherever you are, there is Jesus Christ in Heavenly Rumble. Before the God the Father interceding perfectly as this incredible representative, as the scriptures are, he says, as this best of all, the high priests, the perfect one. Who is ushering us in to bend the ear, as it were of God because of what he's accomplished on our behalf. Man, that is good news. And if it's not good news and you don't think it is, you better check your pulse. Check it right now. [00:33:20] Conclusion and Next Episode Teaser [00:33:20] Jesse Schwamb: So you need to come back. And listen to the next episode because we are, I mean, I think assuming everybody's healthy, Lord willing, we're gonna talk about the Prodigal Son and really wrap up this culmination of the lost parables. But of course, you know that I'm contractually obligated to say to you all. That you don't have to just wait to interact until the next podcast. You can come hang out with us, and I gotta say it again for all the people in the back. The way that you do that is this little app called Telegram. You might be using Telegram already to message with your friends and your family. If so, you might not have known that. There's also a little group within Telegram for the Reform Brotherhood. Everybody who listens, everybody wants to hang out and talk about theology or life share prayer requests. It's all happening right there, and I promise you, you will not be disappointed if you come check it out. So you're probably saying enough already. Tell me how to do that. Alright, here's what you do. Get a piece of paper, stop the car, put down the backhoe for a second, and listen up. You go to your favorite browser and you type in t me slash reform brotherhood. T. Me Reform Brotherhood. Come hang out with us. Come talk about the episode, and until then, everybody stay. Well keep your head down. Don't list sick sickness night people. But remember, even if it does, you have this great high priest who endured obedience, in obedience to bring you abundant life, to identify with you, to resonate with you, to give you the love of God, and to finally conquer sin, death, and the devil. I say loved ones, so until next time, you know what to do. Honor everyone. Love the brotherhood.

In this episode, we continue the study through 1 Kings 20, building on the story of Elijah and shifting focus to King Ahab and Israel's next battle. What unfolds is a powerful lesson on preparation, obedience, and trusting God's plan even when the threat feels overwhelming. I walk you through how God delivers Israel against impossible odds, not once but twice, and why the instruction to “strengthen yourself” matters just as much after victory as it does before the fight. This teaching unpacks the danger of fear-based surrender, the cost of partial obedience, and how misplaced mercy can lead to missed purpose. You'll hear why God's deliverance is always tied to knowing who He is, how obedience protects what God has entrusted to us, and why preparing spiritually is essential for what lies ahead. This message is a call to sober-minded faith, intentional preparation, and full surrender to God's will. If you're facing uncertainty, feeling pressure from the enemy, or sensing God is calling you to prepare for a new season, this episode will challenge and encourage you to align your plans with His. Key Scripture References: 1 Kings 19–20James 4:7Romans 12:2Psalm 84:11Luke 9:23Matthew 6:10 Chapters: 00:00 Introduction to God's Word and Purpose 02:30 Elijah's Journey and God's Assignments 03:26 The Threat from Ben-Hadad 12:05 Ahab's Response and God's Assurance 22:29 Victory Against the Syrians 30:32 Preparing for Future Battles 34:31 Strengthening Yourself for Growth 35:16 The Power of Faith Over Finances 36:13 God's Sovereignty in Battle 39:05 The Church's Reflection of God's Power 40:19 The Consequences of Disobedience 46:37 The Importance of Annihilating Sin 52:32 The Call to Obedience 54:28 Understanding God's Will 01:00:24 Trusting God's Plan 01:05:53 Living a Life of Surrender About your host: Jaime Luce' testimony has daunting personal mountains and treacherous financial valleys. She was trapped in day-to-day stress and couldn't see a way forward. But how she started is not how she finished! And she wants you to know God has a plan for your life too, no matter how tough it seems. Today, Jaime has been married to the love of her life for almost three decades, owns two companies, and has become an author and podcaster. God's way is always the blessed way! Free chapter of Jaime's new book: You Don't Need Money, You Just Need God: https://jaimeluce.com/book/ Connect: - Website: https://jaimeluce.com - Facebook: https://www.facebook.com/jaime.luces.page - Instagram: https://www.instagram.com/jaime_luce/ - LinkedIn: https://www.linkedin.com/in/jaime-luce-00395691/

Miguel Gutiérrez Saxe."Me puse a recordar y buscar más en la literatura, ese espejo de la condición humana, ejemplos aleccionadores.  Permítanme continuar ilustrando el punto de la ballena blanca de Moby Dick y la venganza del capitán Ahab que les conté en el anterior artículo/podcast, con una lectura que me marcó de muy joven. "Calígula" de Albert Camus es una buena  ilustración pura y filosófica del adagio "un loco hace miles". Mientras que "Moby Dick" muestra la seducción de una obsesión concreta, "Calígula" explora cómo la locura lógica, cuando alcanza el poder absoluto, puede convertir el mundo entero en algo absurdo..."#larevistacr @larevistacr www.larevista.cr#miguelgutierrezsaxe

In this episode we enter the conflicting world of 2 Kings 11:1–21, where political ambition, idolatry, and God's faithfulness shape the future of Judah. Our initial focus is Queen Athaliah, the daughter of Ahab and granddaughter of Omri, whose marriage to King Jehoram of Judah extended the influence of Baal worship into the southern kingdom of Judah, replicating the idolatry of Northern Israel in Southern Judah. Her influence mirrors the dynamics of Jezebel in the north, and her seizure of the throne after her son Ahaziah's death reflects a similar pattern of spiritual corruption and political manipulation.As we explore this background, we consider the possibility that God may have brought covenant discipline on Judah in a manner similar to what happened in the days of Ahab. Just as the idolatrous northern kingdom of Israel experienced famine during the ministry of Elijah and Elisha, the seven-year reign of Athaliah may have included a similar form of divine discipline. This proposed historical setting opens a compelling doorway into the prophetic ministry of Joel. If Joel's message belongs to this period, then the events of 2 Kings 11:1–3 would form the backdrop to his warnings and calls to repentance, while the restoration that unfolds in 2 Kings 11:4–20 could reflect a positive response to his prophetic message and ministry.The story then shifts from Athaliah to the young heir Joash, preserved by God in the temple for six years before being revealed and crowned. When Joash takes the throne, he steps into a distinctly kingly and Messianic task: building, repairing and restoring the Temple of the Lord. The temple of the Lord had been neglected and possibly abandoned for years under Jehoram and Athaliah, and Joash's restoration work embodies the biblical pattern in which Israelite kings build or renew God's dwelling place among His people.This theme prepares us for a parallel in the Gospel of John, where Jesus as the Christ - the King of Israel - identifies his own body as the true temple. He not only cleanses the temple of his body but also reconstructs it in the resurrection. His zeal for the dwelling place of God is the same zeal he carries toward us, as he cleanses and rebuilds our own lives so that we become a living temple of the Spirit.We conclude by introducing the direction of the next episode, where we will explore the book of Joel, his prophetic message, and how the events surrounding Athaliah and Joash his ministry may shed light on the book of Joel. Key Passages: 2 Kings 11:1-12:16John 2:13-22⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Explainer⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Video⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ on how to use ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.biblehub.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.blueletterbible.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Leave us a question or comment at our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠website podcast page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠.

In this special NDS Bible Study, we walk through one of the most cinematic, supernatural, and spiritually charged narratives in Scripture — the story of Elijah.This episode breaks down:

In this episode, Dr. Delisa lifts a focused and urgent prayer for every listener who has felt the weight of manipulation, intimidation, or spiritual oppression connected to Jezebel and Ahab dynamics. We ask God to expose every dark place where fear, confusion, emotional bondage, or control has taken root and to release His healing truth. We declare freedom from Jezebel's influence — from seduction, false authority, soul-ties, intimidation, and the draining of spiritual strength. We pray for every listener to be restored in clarity, identity, and confidence. We ask God to break the passive agreement that fuels the Ahab spirit and to revive holy boldness, spiritual backbone, and righteous authority. We speak the collapse of every mental stronghold Jezebel has erected and the dismantling of every false altar built through fear or manipulation. We call for the reversal of every spoken word meant to diminish, discourage, or confuse. We ask God to open eyes like Elijah, strengthen hearts like Jehu, and surround each person with healthy support, intercessors, and alignment. We declare divine justice where destinies have been sabotaged and divine restoration where vineyards and influence were stolen. Today, we decree freedom, clarity, courage, restoration, and complete spiritual reversal. Every Jezebel and every Ahab assignment is broken. Every listener rises healed, strengthened, and unstoppable in the authority of Jesus Christ. Amen.

Confession and Prayer Confess faults to one another and pray for one another for healing. The effective, fervent prayer of a righteous person has great power. Elijah was a man with similar passions, prayed earnestly that it would not rain, and it did not rain for three and a half years. He prayed again, and heaven gave rain, and the earth produced its fruit. 1 Kings 18:41 Elijah told Ahab to eat and drink, for there was a sound of abundance of rain. Ahab went to eat and drink, and Elijah went to the top of Carmel. Elijah cast himself down on the earth and put his face between his knees. He told his servant to look toward the sea. The servant looked and said there was nothing. Elijah told him to go again seven times. At the seventh time, the servant said there was a small cloud like a man’s hand rising out of the sea. Elijah told the servant to tell Ahab to prepare his chariot and go down, so the rain would not stop him. The heaven was black with clouds and wind, and there was a great rain. Ahab rode and went to Jezreel. Faith Under Attack The apostle James believed a man could pray like a lion. Faith is under attack in these last days. The devil is trying to cause people to give up their cross. James believed that if people got right with God and each other, they could pray prayers that would have great effect. Looking for God to do something that will turn things upside down. Conditions for Effective Prayer Being right with God: Getting righteous. Turning loose from sin. Letting go of the things of this world. Being right with one another: Forgiving one another. Praying for one another. When in line with God, prayer can accomplish work. Introspection through the Holy Spirit and the Word of God should move one to pray and seek God. Effectual Fervent Prayer Effectual fervent prayer is for those who have sought God and one another, and are in line with both. They don’t have sin or trespasses, and have gotten clean with God and man. There is a place in prayer that becomes effectual fervent. The word “effectual” is one word in the original Greek, “energeo.” It is used 18 times in the King James Version. 12 of those times, it is translated as “work.” The King James translators identified the word by context. Need to be reminded that effectual fervent prayer is work. Need to pray better. God can strip away the blinders and show what one can’t see. Need to open hearts and become earnest before God, and see prayers make a difference. The choir needs reminded that there is more to God than what we think. We get complacent, pray little prayers, check off lists, and think God is satisfied. Until God has looked into the depths of the soul, and one becomes submissive and surrenders to the will of God and yields to the Holy Ghost, one is not praying yet. Energeo: Energized Prayer The Greek word for effectual is “energeo,” from which we get the English words “energy” or “energize.” Engage in energized prayer, built of hard work. Of the 18 times “energeo” is used in the King James Version, 12 times it is translated as “work” (75%). Prayer is not a side deal or something to play around with. Prayer should change you, make you humble and weak before God, make you want to carry a heavier load, love people more, and help sinners get saved and prodigals come home. The basic premise behind “energeo” is hard, passionate work. The flesh is contrary to prayer and will never enjoy it. Tell the flesh it doesn’t matter and focus on getting right with God. Prayer should be hard, passionate work. If we added up the minutes spent in prayer this week, would we be impressed? How many have really gotten into the place where hard, passionate prayer comes from us? Elijah: An Example of Effectual Fervent Prayer Elijah got to see extraordinary things within hours of each other. Don’t give up praying. Get to the hard work, passionate prayer that God is listening for. Consider it a worthy occupation to be a prayer warrior. Make sure to identify and define correctly what kind of prayer we’re trying to pray. Not just “Now I lay me down to sleep” prayer, but more like Peter’s prayer when he was drowning: “Lord, save me.” Be willing to do the hard work prayer, not just any prayer, but a prayer that reaches the portals of God. Hard work prayer is not very enticing to many. On days when you don’t feel like it, put your flesh behind you and try. Hard work prayer gets into the throne room of God. Jesus Christ in the Garden of Gethsemane understood hard work praying. His sweat became great drops of blood. He asked if there was any other way, but ultimately submitted to the Father’s will. Years ago, people would pray in barns during the day, giving up their time and flesh. Romans 12:1: Present your bodies as a living sacrifice to God, which is your reasonable service. Need hard work prayer. James gave liberty to pray personally. Elijah’s Humanity and Obedience James said Elijah was a righteous man, but also a man subject to like passions as we are. Elijah went through everything we’re going through and experienced the same temptations. He made a choice to stand for God and do the hard work of praying and staying honest before God. God blessed him for it. God had sustained Elijah for three and a half years. God gave Elijah liberty, and he stepped out of hiding. Elijah lived in Zarephath, Jezebel’s hometown, while she had the whole army hunting for him. Elijah told Obadiah to tell Ahab that he wanted to talk to him. Ahab blamed the drought on Elijah. Elijah told Ahab to gather all the people of Israel, the prophets of Baal, and the prophets of the groves to Mount Carmel. They had a contest to see whose God would answer by fire. God answered Elijah’s simple prayer with fire, consuming the sacrifice, the dust, the stones, and the water in the trenches. God answered by fire with a simple prayer. Elijah was obedient to God. If we’re going to see the power of God through hard work prayer, we’re going to have to be obedient servants. We need to be willing to do what God tells us to do, when he tells us to do it, and how he tells us to do it. Line up when we pray and say, “God, I prayed it. Now here I am. Send me. Use me for this work.” When you pray hard, you’ll find out there’s work for you in it. It’s not all on God; we have to be obedient. The problems they had were Jezebel and the adulterous hearts of the people. They had 850 false prophets corrupting the minds of the people. God dealt with it, and Elijah was obedient. Deliberate Faith and Diligence Elijah was deliberate. After one of the prophets was slain, Elijah told Ahab to get out of there because he heard the sound of abundance of rain. The fire had fallen, and people got right with God. Need some fire first to burn up the chaff and purge the dross from our souls. Need the power of God to come in. Won’t have revival until fire has come in through our soul and hard work praying has made us shine like new before God. The rain is the extra, what produces the fruits, but you won’t have rain until you’ve got fire. In Africa, they burn the old, dead grass to allow new growth to come after the rain. There was nothing growing through that messed up, useless grass that had no fire to it. Need some fire, even though it’s not comfortable. All 850 prophets had to be dealt with. Elijah went to the bottom of Carmel to be obedient to God. When he finished what God had assigned him, he told Ahab to leave. Elijah went back up the mountain because he believed. The same place that Elijah called fire down was where he went back to call for rain. There’s some consistency about where we choose to pray. Deliberately make a place to hard work pray. Hard work prayer becomes a part of our daily life. Elijah was tired after killing 850 people, but he went back up the mountain with faith. He told Ahab he heard rain, even though he didn’t physically hear it. He believed God because the fire had fallen. Elijah was diligent. He fell on his knees, put his face between his knees, and cried out to God. Between verses 42 and 43, there was some serious praying. The first time Elijah looked up, his servant was just standing there. Elijah told him to go look out over the ocean and tell him what he saw. The servant said he didn’t see anything. Been in hard work praying and not seeing anything. God knows when we’re frustrated, down, and the devil’s after us. Get serious about praying and talking with God Almighty. Hard work praying. The effectual fervent prayer of a righteous man avails much. This was the hard work part of the prayer. The first time he prayed, there was nothing. Weary of praying for certain things because you can’t see anything. When you think your prayer didn’t do any good, go back. Try again. Pray harder. Keep working at it. Dig in. Do the hard work praying. Believe God for it. If it’s as a grain of a mustard seed, if we just believe that he can do all things. Go back seven times. Each time, be doing what you’ve got to do, and that’s hard work prayer. Elijah put his face between his knees again and cried out to God. God sent the rain. Hard work praying is about not giving up, not giving in, and not believing the lies of the devil. God can do anything, and hard work prayer gets to his ears. It shocked the little fellow when he went that seven times. It wasn’t his faith that Elijah was dependent on, but that hard work praying and Elijah’s own faith in God. The servant came back and said he saw something about the size of a man’s hand rising up out of the sea. Elijah said that’s all he needed to know. God started to move. Personal Testimony Stripped naked in prayer this morning. Needed a word from God. Justin told a story about a man who had preached and evangelized for all of his life and then got called to be a pastor. He packed everything into his worn-out van and headed to the new pastorate. The transmission went out at the top of a hill, and he coasted to a car dealership at the bottom. Within two hours, men had unpacked his belongings and packed them into a new van that was just like the old one, but eight years newer. God said, “This is my church. I’ll fix it just like a car. Don’t you doubt it.” Asked God to speak to me. Quit worrying about this. It ain’t your church. It’s mine. Them ain’t your children, they’re mine. I’ll fix it. Needed to hear it again. Elijah told the servant to tell Ahab to get off the mountain because it was fixing to rain. The clouds rolled in, the sky turned black, and it rained. Commitment to Prayer We ain’t where we’re supposed to be prayer-wise. There’s another gear to prayer building. You’ve got to be stripped clean of the fire. Hard work praying will set in. It’ll come from your soul like a fountain. Your guts will pour out of you and lay at his feet. You’ll feel it. We can get closer to God with some hard praying. It’s going to take a commitment. You won’t accidentally get to this place. You’re going to have to really want it. When you get low, that’s when your heart gets nearest to it. It feels like ain’t nothing happening. It feels like it ain’t gonna happen. It’s the best time to pray. Allow God to step in and strip aside everything that’s keeping your heart from bursting open with all your care, worry, fear, and requests. Commit to hard work prayer. Effectual, fervent prayer. If Elijah could do it, James said, you can too. If Elijah seen the results of the fire and the rain, God is not a respecter of persons. He’ll bless you just like he blessed Elijah. Both fire and rain. Before we do anything else tonight, I want us to pray. If you ain’t got nobody else to pray for, please pray for me. Time’s running out on us. Our people ain’t saved. I want to get it right. I can’t do it. I ain’t got the power. I’m of little strength and little ability. I need God to help me. We need help tonight. We need revival. We need to see the fruit of rain. That all has to come from God.

Most people know the names Ahab and Jezebel—but many don't realize these infamous figures were real rulers of ancient Israel. Ahab's existence has been confirmed through major archaeological finds, including his own signet ring discovered in 1964.But Jezebel? She remained a historical shadow—until that same excavation revealed an opal seal many believe belonged to the notorious queen herself. Designed to hang from a necklace, the seal even shows the break where a cord once ran through it.Join Michael Lane in the E4F studio as he walks us through this unique artifact!-------------------------------------------------------------------------------------DONATE: https://evidence4faith.org/give/ WEBSITE: https://evidence4faith.org/NEWSLETTER: http://eepurl.com/hpazV5BOOKINGS: https://evidence4faith.org/bookings/CONTACT: Evidence 4 Faith, 349 Knights Ave Kewaskum WI 53040 , info@evidence4faith.orgMy goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge. - Colossians 2:2-3CREDITS: Developed & Hosted by Michael Lane. Produced & Edited by Isabel Kolste. Graphics & Publication by Isabel Kolste. Additional Art, Film, & Photography Credits: Stock media “Memories” provided by mv_production / Pond5 | Logo Stinger: Unsplash.com: Leinstravelier, Logan Moreno Gutierrez, Meggyn Pomerieau, Jaredd Craig, NASA, NOASS, USGS, Sam Carter, Junior REIS, Luka Vovk, Calvin Craig, Mario La Pergola, Timothy Eberly, Priscilla Du Preez, Ismael Paramo, Tingey Injury Law Firm, Dan Cristian Pădureț, Jakob Owens | Wikimedia: Darmouth University Public Domain, Kelvinsong CC0 | Stock media “A stately Story (Stiner02)” provided by lynnepublishing / Pond5

In this final message of the Ten Commandments series, Pastor Les Cody unpacks the power of the Tenth Commandment: Do Not Covet. Through the story of Ahab and Naboth, he reveals how covetousness becomes the root of so many other sins—and how it opens the door to the Jezebel spirit. This sermon calls us back to Radical Love, gratitude, and full surrender, reminding us that Jesus must remain our first love.

A Sermon for the First Sunday in Advent St. Matthew 21:1-13 by William Klock The Gospel we read on Christmas Day is the introduction to St. John's Gospel.  Those familiar words: “In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things were made through him, and without him was not any thing made that was made.  In him was life, and the life was the light of men.  The light shines in the darkness, and the darkness has not overcome it…The true light, which gives light to everyone, was coming into the world.” The light, God's Messiah, Jesus has come into the world.  He's brought light into the darkness.  He's brought life into the middle of death.  In him, God has become present to the world.  But between us and Christmas, between us and the coming of the light, stands Advent—to remind us what the world was like before light and life came into the midst of darkness and death—so that we might appreciate more the gift that God has given us in Jesus, so that we might appreciate more his love, his mercy, and his grace; so that we might appreciate more his faithfulness as we see his promises fulfilled in the Christmas story.  So that we might better live out the story he's given us in preparation for the day when he comes again. And so Advent begins with Jesus, the Messiah, the anointed king, on the Sunday before his crucifixion.  Palm Sunday.  Jesus has arrived in Jerusalem to celebrate the Passover.  Today we have St. Matthew's telling of that day.  He writes—at the beginning of Chapter 21: “When they came near to Jerusalem and arrived at Bethpage on the Mount of Olives, Jesus sent two of the disciples on ahead.” The road from Jericho up to Jerusalem made its final approach to the city around the southern slope of the Mount of Olives. As the road came over the ridge, there was Jerusalem, across the Kidron Valley, a mass of great walls and rooftops, and above it all on Mount Zion, was the temple—the place where earth and heaven were supposed to overlap, the place where men and women could draw near to the presence of God, the shekinah, the cloud of glory that sat on the ark in the holy of holies.  A cloud of smoke went up perpetually from the altar in the temple court where the burnt offerings were made.  This was the scene that met Jesus as the road took him over the Mount of Olives: the city, bustling with crowds of visitors for the Passover, the temple in all its beautiful glory standing above the city, and that column of smoke going up, an aroma to the Lord. A Jewish man or woman, walking over that ridge and seeing this scene ahead, might be overcome.  It was heaven on earth—or the closest you could get to it.  It was a scene of glory.  It was a scene that would make your heart swell with pride, knowing that you were the people who lived with the living God in your midst.  And it was exciting for all these people travelling from the outlying regions of Judea and Galilee—like they were arriving at the centre of the universe.  I think of the description Victorian travellers gave of arriving in London, to the heart of the British Empire.  To the way I've heard New Yorkers talk of flying home from other parts of the world and seeing the skyscrapers or the Statue of Liberty out the window and knowing that you're home and swelling with pride because their home is—today—the centre of the universe.  This past March, Veronica I drove down Highway 101 to the central California Coast.  Between Sausalito and the Marin Headlands, you pass through the Waldo Tunnel and when you come out the south end of the tunnel, you're greeted with a stunning panoramic vista of the Golden Gate Bridge with San Francisco's skyscrapers in the background.  That's where I was born.  And when we drove out of the tunnel and saw that view, I think I felt something very much like the Jews would have felt coming round the Mount of Olives and seeing Jerusalem and the temple in the distance.  Jesus' disciples—a bunch of bumpkins from Galilee, way up in the north—must have felt that way.  But not Jesus.  Matthew leaves this part out, but St. Luke tells us that Jesus, seeing that beautiful and glorious view, stopped and began to sob.  The beauty, the glory wasn't lost on him, but he sobbed because he knew that it masked a people with no heart for God.  The city and temple were like a whitewashed tomb—beautiful, but full of dead men's bones.  He knew—as everyone knew, but dared not admit—the glory, the presence of God was not there.  The smoke my have risen from the altar, but the holy holies was bare and empty—just like the heart of the people.  Jesus saw the coming judgement of God on a faithless people.  He saw the city and the temple as they would be in a generation: a smoking ruin. Matthew puts our attention on Jesus' acted out prophecy.  He sends two of his disciples ahead into the village of Bethphage, “‘Go into the village,' he said, ‘and at once you'll find a donkey tied up and a foal beside it.  Untie them and bring them to me.  And if anyone says anything to you, say, “The lord needs them, and he'll send them back straightaway.”'  He sent them off at once….So the disciples went off and did as Jesus had told them.  They brought the donkey and its foal and put their cloaks on them, and Jesus sat on them.”  Why?  Well, says Matthew, “This happened so that the prophet's words might be fulfilled: ‘Tell this to Zion's daughter: Behold!  Here comes your king; humble and riding on a donkey, yes, on a colt, the foal of a donkey.” Matthew quotes from the Prophet Zechariah.  Matthew could see what Jesus was doing here.  Jesus never did anything randomly or without reason.  The location, the donkey, the colt—they're all important.  Jesus could have taken a different route to Jerusalem, but he picked this one so that he'd be standing on the Mount of Olives when all this happened.  This was the spot were Zechariah said that the Lord would stand when he came in judgement on faithless Jerusalem.  And Zechariah explains the strange command to the disciples about the donkey.  This was not how kings made their triumphal processions.  At least, not ordinary kings.  They were carried by their servants or they rode on horseback or in a chariot.  But Zechariah, hundreds of years before, had highlighted the humble nature of the coming Messiah.  He was the one who would ride to his coronation on the back of a humble donkey. Jesus' acted out prophecy reveals who he is and it exposes all the wrong ideas his people had about the Lord and his Messiah—and it probably exposes some of our wrong ideas, too.  To the people who longed for the Lord to come in judgement on the nations, Jesus comes in judgement to his own people.  To the people who imagined the Messiah coming in a chariot with a great army to liberate Jerusalem and to reign over his people like a greater David, Jesus comes riding on a donkey with an army of ordinary pilgrims.  To the people who imagined God coming in merciless, vengeful, pitiless wrath to bring judgement on sin, Jesus comes in humility, weeping over the coming judgement.  Jesus is coming to take his throne, to fulfil what the Prophets—like Zechariah—had spoken, to show the Lord's faithfulness, but not in the way anyone expected. I think of our Epistle today from Romans, where St. Paul writes those words: “Owe no one anything, but to love one another, for the one who loves his neighbour has fulfilled the torah.”  I don't think Paul could have written those words before he met the risen Jesus.  He certainly knew what the greatest commandments were: to love God and to love his neighbour.  But he didn't understand.  He was part of that Jerusalem Jesus wept over.  A city that talked about love of God and love of neighbour, but a city—a nation—of people at each other's throats, a people longing eagerly for fire and brimstone to rain down on their enemies, a people with little if any thought for those in their midst most in need, a people ready to cry out in demonic rage for the crucifixion of their own Messiah.  And a people who did all these things with an absolute and devoted passion for a God they utterly misunderstood.  And this was why what should have been the beating heart of Jerusalem—the presence of the living God in the temple—this is why it, why he was missing.  The people had returned from their Babylonian exile, they had rebuilt the temple, but the heart of the people was still far from God.  They were impure.  Their salt had lost its savour.  Their light had turned to darkness.  They were false witnesses of their God.  And so his presence, the cloud of glory, had never returned. The road to Jerusalem was jammed with people who say Jesus sobbing.  They probably thought his tears were tears of joy to see the holy city.  Little did they know.  They were just excited to see him.  They'd heard the stories.  Word was no doubt spread through about the healing of blind Bartimaeus in Jericho.  Pilgrims from Galilee told others of the amazing things Jesus had done and taught there.  And as the disciples places their coats on the donkey and Jesus took his place, word was going through the crowd: “That's him!” So, says Matthew, “the great crowd spread their coats on the road.  Others cut branches from the trees and scattered them on the road.  The crowds went on ahead of him and those who were following behind shouted: ‘Hosanna to the son of David!  Blessed is he who comes in the name of the Lord.  Hosanna in the highest!” The crowd surrounds Jesus. All the way to Jerusalem they'd been singing the psalms of ascent and the royal psalms.  Songs full of hope.  Psalms about that recalled the glory days of David, psalms about God coming to his people, psalms about God finally setting this broken world to rights.  Psalms that looked forward to the coming Messiah.  And now—maybe, they hoped—here he was.  Not like anyone expected, but they'd heard the stories.  Maybe they'd heard him preaching.  Maybe they'd seen his miracles.  And that was enough.  So they parade him down the Mount of Olives, across the valley, and back up and into the gates of Jerusalem. Along the way they, Matthew says, they laid their coats and palm branches on the ground.  Now it's the people acting out prophetically even if they didn't know it. Matthew, writing to a Jewish audience makes sure that as they read this, they're reminded of a scene or two from their own history.  In 2 Kings 9 we read about Jehoram.  He was King of Israel, the son of the wicked King Ahab.  And in Jehoram, the apple had not fallen far from the tree.  He was as wicked as his father, so the prophet Elisha ordered that Jehu, instead, was to be anointed King in his place.  He announced that Jehu would bring the Lord's judgement on the wicked house of Ahab.  As Jehu was anointed by the prophet, the men who were gathered cast their coats on the ground before him and blew a trumpet. And then there's Judas Maccabeus.  2 Maccabees 10:7 describes the people hailing Judas as king by laying wreathes and palm branches at his feet.  Judas had not only defeated Israel's enemies and liberated the nation, but he had purified the temple from its defilement by the Greeks.  He was a national hero—particularly for the Pharisees and the Zealots.  Judas' kingdom inspired hope. But Jehu was not the saviour the people hoped for.  As a king he was a mixed bag.  He put an end to the more outrageous form of idolatry in Judah.  He got rid of the altars to Baal.  But he never removed the golden calves that Jeroboam has set up at Bethel and Dan.  He failed to dig out the root of Judah's idolatry and faithlessness to the Lord.  In the end, the Lord still allowed the people to be exiled for their faithlessness.  And Judas Maccabeus.  He was a national hero.  But his kingdom was short-lived.  The shekinah never returned to the temple, despite his zealousness for torah.  The hope he'd brought to the people was quickly crushed.  But this time, looking at Jesus, the people hoped, it would be different.  And so they sing to him.  They acclaim him as the Messiah, the anointed king.  “Hosanna—save us—O son of David!  Blessed is he who comes in the name of the Lord.  O Hosanna—save us—we cry to heaven!” Matthew gives us a sense of the longing and hope of the people.  They're desperate for the Lord to come and set their broken world to rights.  Jesus sees it too and I expect it made him weep all the more, because he knew that God's new world was not going to come the way they wanted it to, he knew that he would not going to his messianic throne the way they wanted him to, because he knew that to set everything to rights would mean judging the sin and corruption of his people and the city and even the temple.  And he knew the only way to his throne was through their rejection and death on Roman cross. But on he went into the city.  Acting out the prophecy.  Matthew writes that “When they came into Jerusalem, the whole city was gripped with excitement.  ‘Who is this?' they were saying.  ‘This is the prophet, Jesus,' replied the crowds, ‘from Nazareth in Galilee!”  This is the Prophet.  They weren't saying that Jesus was just another prophet.  He was the Prophet.  The one the people hailed Jesus as in our Gospel last Sunday, after he fed the multitude.  He was the one promised to come, like another Moses, to save the people and lead them out of bondage.  In other words, “This is the Messiah, Jesus, from Nazareth in Galilee.” He had come to take his throne.  And so from the gate of the city, Jesus led the triumphal parade of cheering people through the winding streets—the same route he would take in reverse, bearing a cross, just five days later.  He made his way up and up through the city to the temple and through the gate.  And when he got there, Matthew says, “Jesus threw out all the people who were buying and selling in the temple.  He flipped over the tables of the money-changers and the seats of the dove-sellers.  ‘It is written,' he said to them, ‘My house will be called a house of prayer, but you have made it a lair of bandits!” Jehu and Judas Maccabeus had cleansed the temple.  That was the expectation of the Messiah.  But not like this.  I think we often focus too much on Jesus' actions as a condemnation of the commerce going on in the temple—probably because we're aware of the evils of our own overly materialistic and commercialistic culture.  I don't think Jesus was angered by the commerce itself.  People needed animals for the sacrifices and not everyone was a farmer.  A lot of people were travelling from far away and it wasn't easy or realistic to bring the animals with them.  And the money changers, well, since the temple only used its own coinage, they were at least a necessary evil.  Nevertheless when you think of Mary and Joseph going to the temple for her purification after the birth of Jesus and offering two turtledoves, it says something about how poor they were.  When you think about the words of her Magnificat, singing about filling the hungry with good things and sending the rich away empty, when you think of the widow offering her “mite” in the offering box, you certainly get the sense that the system was privileging the rich and making access to the temple a burden for the poor—and in that this whole system was emblematic of the way in which Israel had lost the heart of God and was desperately in need of judgment…or renewal…or as it would happen: both.   But the really important thing about Jesus flipping tables and driving out the merchants is something I think we're prone to missing.  Again, this is another acted out prophecy.  The really important thing is that what Jesus did brought the work of the priests and the whole sacrificial system that day to a grinding halt.  It goes along with everything else he said about the temple—like announcing that he would tear it down and rebuild it in three day—and it goes right along with all the times that he bypassed the temple, the priests, and the sacrificial system by offering forgiveness apart from them.  That, far more than everything else, is what had angered the Pharisees.  That was what got him arrested and crucified. So what Jesus is getting at here is that the Messiah has come, not just to purify the temple, but to establish a new and better one.  To really inaugurate the work of new creation that the old temple had always pointed to.  The people had forgotten this.  The temple was never meant to be an end in itself.  The temple pointed to God's future—to the day when sin is gone, to the day when creation is made new and the garden restored, and to the day when men and women are made new as well, to the day when a renewed humanity once again lives in God's presence and serves in his temple as priests. And, Brothers and Sisters, that's what Jesus inaugurated through his crucifixion and resurrection.  He shed his blood, not for a building, not for an altar made of stone, but for a people: a full, perfect, and sufficient sacrifice, oblation, and satisfaction for their sins.  At the cross, Jesus washed his people clean and he's washed them—he's washed us clean—so that we can be God's temple.  And so Jesus rose from the grave and ascended to the right hand of his Father, the perfect man, the new Adam, to take up his vocation as high priest.  And as high priest, he's poured God's Spirit into his people, purified by his blood.  He's made us his temple and called us to join in the vocation we were originally created for: to be God's priests and stewards serving beside our saviour. So Advent comes as a forced pause.  We're racing towards Christmas and to the joy it represents.  And the church says, “Hold on.  Slow down.  You need to stop and think about what it all means.  You need to stop and think about why Jesus came, why he was born, why it was necessary for light and life to be born into the world.  You need to reflect on the darkness of this fallen and broken world.  You need to reflect on the awfulness of sin and of death and of our slavery to them so that you can fully appreciate the gift in the manger with more than mushy holiday sentimentalism.  This is the Messiah, this is the saviour—Israel's saviour and now our saviour.  Come not just to make us feel good, but come to deliver us from sin and death, come to set God's creation to rights.  Come to purify us with his blood, to dwell in the midst of the people, to fill us with Gods' Spirit, and to sweep us up into his messianic mission.  Brothers and Sisters, to make us the people in whom the world encounters the glory of the living God and meets the humble saviour whose kingdom has come, not by a sword, but by the cross.  To make us stewards of the Gospel that, empowered by the Spirit, we might prepare the world for Jesus' return. Let's pray: Almighty God, give us grace to cast away the works of darkness, and put on the armour of light, now in the time of this mortal life in which your Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty to judge both the living and the dead, we may rise to the life immortal; through him who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

In this prophetic episode, Dr. Delisa Rodgers uncovers the hidden spiritual system behind one of Scripture's most destructive partnerships: Jezebel and Ahab. More than personalities, this dynamic represents a demonic agreement between manipulation and passivity that drains prophetic strength, clouds discernment, and opens the door to spiritual fatigue. Through powerful biblical insight from 1 Kings 16, 18–19, 21, and Revelation 2:20, Dr. Delisa reveals how Jezebel uses intimidation, emotional pressure, and subtle control to silence prophetic voices, while Ahab's avoidance and retreat create the vacuum that empowers her. You'll discover how Elijah's collapse was not from fear but from exhaustion, and how many believers today are fighting the same invisible battle. Whether you are a prophet, leader, intercessor, or anyone navigating spiritual warfare, this episode will help you recognize Jezebel's tactics, confront Ahab-like tendencies in your life, and reclaim your strength through divine restoration. This teaching exposes the system, breaks the cycle, and calls you back to clarity, courage, and prophetic authority. Listen in. Be strengthened. Be awakened. Be restored.

1 Kings 21 tells the story of Naboth, a righteous man who owns a vineyard beside King Ahab's palace. When Ahab tries to buy it, Naboth refuses because the land is his God-given inheritance. Ahab sulks like a child, and his wife Queen Jezebel steps in with ruthless determination. She arranges false accusations against Naboth, leading to his unjust execution. After Naboth is killed, Ahab seizes the vineyard — but God sends the prophet Elijah to confront him. Elijah delivers a severe prophecy of judgment: the same injustice done to Naboth will return upon Ahab's house, and Jezebel will also face divine punishment. This chapter is a powerful reminder that God sees injustice, defends the innocent, and holds the wicked accountable.Become a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.“Thank you for listening to SendMe Radio — where we share the Gospel, inspire faith, and keep you connected with powerful stories and updates from around the world. Don't forget to like, share, and subscribe so you never miss a message.And remember — you can listen to SendMe Radio streaming 24/7 at www.sendmeradio.net or simply say: ‘Hey Alexa, play SendMe Radio.'

Welcome to episode #247!

What are you going through? God can use it to your good! Call on Him, that He might use the things in your life, good or bad, to bless you!

What happened to Ahab's family? Come Bible Study WITH ME through 2 Kings 10 and ask all the questions!

Fraud in Minnesota isn't slowing down — it's exploding. Billions lost. Zero accountability. Elected officials looking the other way because the system benefits them. In this raw and honest episode, Vince Miller (pastor) and Rep. Elliott Engen (politician) sit down to talk about the fraud crisis no one else seems willing to address. From Feeding Our Future to autism program scams to DEI-shielded corruption, this conversation pulls the curtain back on what's happening behind the scenes. Vince connects today's corruption to the biblical story of Ahab, Jezebel, and Naboth from 1 Kings 21 — showing how injustice and fraud aren't new…but they always demand accountability. Elliott shares inside political realities, on-the-ground stories, and the personal cost of exposing fraud. And together they ask the real question: What can people of faith actually do? This episode is bold, honest, and deeply needed.

We finish our sermon series on The Prophets and the Kings. Pastor Jonker will preach on 2 Kings 9 & 10.

Welcome back to Straight Bible with The Raven, Top Lobsta, and Matt — filmed live inside The Standard Coffee Shop in Lady Lake, FL.In Part 3 of The Story of Elijah, we dive into 1 Kings 21 — the brutal, political, spiritual, and prophetic showdown between Ahab, Jezebel, and the righteous man Naboth. This episode unpacks one of the most dramatic chapters in the Old Testament: false accusations, corrupt government, demonic manipulation, cowardly leadership, Jezebel's wicked schemes, murder, prophetic justice, spiritual inheritance, and God's response to systemic evil.Inside this episode we break down:

1 Kings 19 - Our Greatest Victories, Our Biggest Defeats - Pastor TJ EveMESSAGE NOTES:http://www.calvaryword.com/Topical/a1431.pdf

Can you question what Israel's government is doing and still stand with Israel in a biblical way?  Many Christians feel trapped between blind support on one side and hostility on the other. In a noisy moment filled with slogans and hot takes, the conversation needs more covenant, not less. In this episode we step back into the big story of Scripture to separate three things most people blur together: Israel's government, the Jewish people, and God's eternal covenant.  We look at the prophets, at Jesus, at Paul, and at the Gospel of John to see how the Bible itself models sharp internal critique without ever erasing God's promises to Israel. You will come away with a simple “compass” you can use before you tweet, preach, repost, or debate.  The goal is not to tell you what to think about every policy, but to help you think inside the covenant story of God, so that your words carry truth, humility, and hope for both Israel and the nations. Key Takeaways The Bible gives a long history of covenant insiders critiquing Israel's leaders while still honoring God's choice of Israel. Nathan with David, Elijah with Ahab, the prophets, and Jesus in Jerusalem all confront sin to call Israel back, not to cancel the covenant. Romans 11 holds two truths together: regarding the gospel, Israel is an enemy; regarding election, they are beloved, and God's calling is irrevocable. “The Jews” in John is better understood as “the Judeans” or specific authorities in conflict, not a timeless verdict on all Jewish people. Israel's government is not the same as the Jewish people, and the people are not the same as the covenant; those distinctions really matter. Many Jewish people have real zeal for the God of Abraham, yet lack saving knowledge of Yeshua; our posture must be truth with tears, not contempt. A simple four-question “compass” can help you speak about Israel in ways that invite repentance, resist double standards, and refuse erasing language. Chapter Markers 00:00 Plywood palace, welcome, and why this conversation matters 04:00 Can I critique Israel and not be anti-Semitic? 08:30 Nathan, Elijah, the prophets, and Jesus as covenant critics 18:00 Romans 11: enemies, beloved, and irrevocable calling 26:30 John's “the Jews,” Dale Partridge, and dangerous generalizations 37:00 Government vs people vs covenant: three crucial distinctions 47:00 A four-question compass for faithful critique 54:00 Hanukkah teaser, ministry update, and invitation to partner In a moment when many are either shouting at Israel or defending her without discernment, this episode offers a biblical path that refuses both contempt and confusion.  Listen in, explore more resources at thejewishroad.com, consider coming with us to Israel, and prayerfully ask if God is inviting you to be one of The Few who regularly support this work.

Jehu comes to the throne and wreaks vengeance on the house of Ahab. He even kills the King of Judah!

In this powerful continuation of our Book of Elijah study, Top Lobsta, The Raven, and Matt Hepner dive deep into 1 Kings 19 — the story of Elijah's collapse, exhaustion, angelic visitation, and encounter with the still small voice of God.This episode blends Bible study, humor, raw honesty, and real spiritual insight, as the crew discusses:Elijah's burnout after defeating 850 false prophetsJezebel's death threat and the prophet's collapse into despairAngels feeding Elijah supernaturally in the wildernessWhy God wasn't in the wind, earthquake, or fire — but in the whisperWhat this story means for modern believersSpiritual exhaustion, purpose, calling, and communityBlue Letter Bible drama, old ladies at The Standard, and NDS fan hilarityIt's part Bible study… part chaos… part revival.A true Nephilim Death Squad episode.☕ Recorded at: The Standard Coffee Shop, Lady Lake, FL

Presented by Lauren Stibgen As Christians, we often consider ourselves servant leaders, but how was this phrase born into our business vocabulary as something to aspire to whether you are a follower of Jesus or not? And why do we consider servant leadership biblical at all? First, for those of you who missed the conversation about the roots of servant leadership in secular business, it all began in 1970 when Robert Greenleaf mused over an allegory about a servant who ended up being a leader of a great band of men. This story was not biblical, but it sparked the thought that those who serve with an others-first focus can become some of the greatest leaders; more than leaders who are bestowed with a title who desire power, authority, and self-focused gratification. The phrase servant leader is not specifically found in the Bible. How many times is the word leader even used in the Bible? Just a quick look in my Bible's concordance—you know the list of words in the back with references to verses—the word leader is not listed. Only, lead, leads and led. People who lead are listed. Rulers along with kings, but both rulers and kings would better describe appointed positions of authority. In the New Testament, the word diakonia—meaning servant or service—is the most used word to describe people in leadership. Not surprising the words servant, servants, serve, and service take up much more space in the concordance than any of the other “official” terms for the appointed offices. Perhaps this is why we are drawn to the term servant leader as followers of Jesus. It is deeply connected to the Word of God in describing those in the early church. In Romans 16:1 speaks of Phoebe, a servant and patron of the church. 1 Corinthians 3:5 exhorts, What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe—as the Lord has assigned to each his task. We know each of these servants were in fact leaders of the early church. All early church leaders had one thing in common—submission and obedience to the will of God in their lives. They looked to their relationship with God in Jesus before even considering the work before them. In his book, Forgotten God, Francis Chan sums up our need for seeking and submission well in his introduction when he writes, “…as believers we can never be done with God. He is infinite and we are finite; there will always be more of his character to discover, more of his love to experience and more of his power to use for his purposes.”[1] More of his power—not my power—to lead. His power made perfect through me for his purposes. True servant leadership begins in submission to God through Christ Jesus. We see this throughout Scripture. We see the success of those who submit themselves to the Lord's will and the failure and despair of those who choose to lead by selfish ambition and pride. True servant leadership as a follower of Jesus Christ starts with a posture of submission. Is this on a leadership description for your next job—must be willing to submit. We can all say probably not. But are you willing to submit in order to become a better servant leader? God rarely uses the shiny, well-educated people to make the biggest impact for his kingdom. Remember, the disciples were mostly fishermen and a tax collector! So, if you are submitted, be prepared for God to use you as a servant leader right where you are! I have thought a lot about the Old Testament prophet Elijah. Submission to the will of God was most of his story, and God used him to glorify himself during a deeply sinful time filled with idol worship. Found in 1 Kings, God used Elijah to give word to Ahab of a drought in the land. During this time, the Lord sent Elijah away where ravens and a non-Israelite widow provided for him! We learn he stayed by a river for a while, and when it dried up, Elijah moved on. He was completely reliant on God and obedient to his call. Finally,

Micaiah predicts Ahab's death. New rulers in Israel and Judah. Begin 2 Kings: Elijah predicts Ahaziah's death, for trusting Baal instead of Yahweh.

The second Syrian War, also a success for Israel. But Ahab ruins everything by saving Ben-Hadad's life. Ahab then takes Naboth's vineyard at the inciting of his wicked wife Jezebel. A curse on both of them from the Lord.

Were Israel and Judah enemies? Come Bible Study WITH ME through 1 Kings 22 and ask all the questions!

Today we will be taking a look at 25 chapters that are both exciting and complex. The 25 chapters: 1 Kings 15 - 22 2 Kings 1 - 11 2 Chronicles 17 - 22 A period of approximately 33 years. As our study begins we see Ahab (874-853 BC) - is the ruler of the Northern Kingdom of Israel and Jehoshaphat (870-848 BC) - is ruler of Judah, the Southern Kingdom. There's good news and bad news from this period of 33 years… There was an alliance made between Israel and Judah. Bad news: 2 Chronicles 18:1 tells us, "Now Jehoshaphat (Judah) had great wealth and honor, and he allied himself with Ahab  (Israel) by marriage." As we dig into this we see Ahab (Israel's worst King) was married to Jezebel, they had a daughter named Athaliah.  We also see that Jehoshaphat had a son named Jehoram. Athaliah and Jehoram marry. This is the alliance between Israel and Judah, but the marriage brought great tragedy. Ahab invites Jehoshaphat to Samaria in Israel. Ahab tells him he wants land back that had taken from him and he wants Jehoshaphat to help him fight to get it back. Ahab has 400 false prophets that say he should attack Judah because he will be victorious. Jehoshaphat listens but requests a 2nd opinion. That 2nd opinion comes from a prophecy of Micaiah son of Imlah a prophet of the Living God. Micaiah tells them, "I saw all Israel was scattered on the hillside because the shepherd was gone." And what happens is that he is thrown in jail. Judah and Israel go to battle and attack Remoth Gilead and the bettle ends in great defeat for Israel and Judah. King Ahab is killed and one of his sons takes over his throne.  About 5 years later we read in 2 Chronicles 21:1 that Jehoshaphat dies and his son Jehoram succeeds him as king of Judah. Additionally, in 2 Chronicles 21:4-5 we see Jehoram puts all his brothers to death in order to protect his throne. And now we see Elijah stepping in with a letter to King Jehoram. 2 Chronicles 21:12-13 we see Elijah tell Jehoram that he has not followed the way of his father and grandfather in following God and instead follows the worship and practices of idolatry of the Northern Kingdom. Jehoram has turned away from the God of David. Vs 13-14 he holds Jehoram accountable for killing his brothers, and tells him that he will become sick and die of disease.  This is a warning to the way Jehoram is headed and it's God's call to stop and to come back to Him. But Jehoram continues to do what he had always done. So he dies and his son, Ahaziah, becomes King of Judah.   Reminder: Athaliah is King Ahab and Jezebel's daughter. Ahab and his wife led Israel away from God. Their daughter Athaliah is married to Jehoram (King of Judah) and when Jehoram dies their son Ahaziah becomes King of Judah. The spiritual pollution of Israel has not only come down to Judah, it has taken the throne. The line of Ahab is on the throne in both Israel and in Judah. In Israel Ahaziah's uncle, Joram, is King.  There is a second Battle of Remoth Gilead at this time. Ahaziah (King of Judah) and his uncle Joram (King of Israel) decide to do the battle again, expecting to win this time. Joram, King of Israel is severely injured in the battle, Ahaziah, King of Judah, goes to check on his uncle. 2 Kings 9:1-3 Elisha has a man go to Remoth Gilead and anoint Jehu as King over Israel. The result is found in 2 Kings 9:22-23, Jehu confronts the Joram King of Israel and Ahaziah King of Judah at the bedside of Joram, Ahaziah's uncle, where he and Ahaziah are talking. Jehu says there can be no peace as long as the idolatry and witchcraft of Ahaziah;s mother Jezabel abounds. Joram flees and Jehu pulls out his bow and arrow and hits Joram in the back killing him.  Jehu then chases Ahaziah wounding him. Ahaziah dies, too, and now both the King of Israel and the King of Judah are dead. I Kings 11:1 tells us that when Athaliah, the mother of Ahaziah saw he son was dead, she proceeded to destroy the whole royal family of Judah. She desired to eliminate the whole line of David through which the Messiah was to come.  2 Kings 11:2 but the Jehosheba, the daughter of King Jehoram and sister of Ahaziah, took Joash, son of Ahaziah and stole him away from among the royal princes, who were about to be murdered.  She put him and his nurse in a bedroom to hide him from Athaliah; so he was not killed. And as a result a godly king will ultimately come to the throne against the desire of Ahaziah. Join us next week as our story continues! Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE. View live or on demand: https://www.awakeusnow.com/tuesday-bible-class Join us Sundays  https://www.awakeusnow.com/sunday-service Watch via our app. Text HELLO to 888-364-4483 to download our app.

Pastor Aaron Carlson preaches on 1 Kings 20Support the show

What happened to Ahab and Jezebel? Come Bible Study WITH ME through 1 Kings 20 and ask all the questions!

Today we continue our study of Elijah's ministry. Elijah's Ministry     ⁃    Prediction and Provision - no rain or dew     ⁃    Contest at Mount Carmel the time of drought ends in a contest     ⁃    Encounter at Mount Horeb     ⁃    Word at Naboth's Vineyard     ⁃    Elijah taken to heaven We pick up the story from last week, at the contest at Mount Carmel where we learn that Jezebel has promised to kill Elijah. After the threat, Elijah, fearful for his life, travels forty days to Mt. Horeb (Mt. Sinai). Pastor shares several possibilities for the location of this mount leaning towards today's Jabal al Maqla.  Elijah makes it to Mt. Horeb and he is discouraged and fearful and exhausted and we read of his depression in 1 Kings 19:9-10. He ends this verse saying, "I am the only one left, and now they are trying to kill me too."  God's response is, "Go out and stand on the mountain in the presence of the Lord for the Lord is about to pass by." Divine Encounter     ⁃    Wind comes - but the Lord was not in the wind     ⁃    Earthquake comes - but the Lord was not in the earthquake     ⁃    Fire comes - but the Lord was not in the fire     ⁃    Gentle whisper comes - the Lord speaks of Elijah's assignment.  Elijah thinks of himself as a failure and wants to give up, but God tells him He has more for him to do, that he is not to give up. Mission: Anointing     ⁃    Elijah is told to anoint Hazael as king over Aram     ⁃    He is told to anoint Jehu over Israel     ⁃    He is told to anoint Elisha as his successor Then God assures Elijah that he is not alone and tells him that there are 7,000 in Israel who have not bowed down to Baal. Elijah obeys God's commands and leaves Mt. Horeb and he comes to Elisha working in the field and Elijah anoints him. Elijah now has a partner for the rest of his ministry time on earth. This may have been as long as 10 years together. God gives Elijah a word of judgement to give to King Ahab. Ahab's response was to tear his clothes, put on sackcloth and fast. And because Ahab humbled himself in repentance, God withheld the judgement saying, "I will not bring this disaster in his day, but I will bring it on his house in the days of his son" God relents, because He is gracious and He desires all people come to Him.  God responds when we repent. At the end of Elijah's ministry Elijah is one of two people mentioned in the Bible who were taken alive to heaven. We read in 2 Kings 2:11-12 "As they were walking along and talking together, suddenly a chariot of fire and horses of fire appeared and separated the two of them, and Elijah went up to heaven in a whirlwind. Elisha saw this and cried out, 'My father, My father! The chariots and horsemen of Israel!' And Elisha saw Elijah no more." Elijah's Legacy     ⁃    Malachi's prophecy (Malachi 4:5-6)      ⁃    Gabriel and Zechariah (Luke 1:17)     ⁃    Elijah who was to come (Matthew 11;13-14)     ⁃    Transfiguration of Jess (Matthew 17:2-3)     ⁃    Prayer life of Elijah (James 5:17-18) A big takeaway from Elijah's story is that we are to follow God no matter what comes our way, no matter what may be happening in our lives or in the world around us because God is faithful and He knows how to defend and take care His own. Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE. View live or on demand: https://www.awakeusnow.com/tuesday-bible-class Join us Sundays  https://www.awakeusnow.com/sunday-service Watch via our app. Text HELLO to 888-364-4483 to download our app.

Revival doesn't begin with crowds; it begins with a decision. In 1 Kings 20, when Ahab asked the prophet, "Who will start the battle?" God replied, "You will." Every move of God starts when someone decides to move forward in faith. What is God calling you to start? One step of obedience can begin your next breakthrough.

Welcome to Day 2721 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – “Ruling Over Angels” – Supernatural Wisdom-Trek Podcast Script - Day 2721 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2721 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today, we continue with the 16th  and final segment of this series of Theology Thursday lessons. Next week we will begin a new series. Today, I am reading the final chapter of the book "Supernatural," written by Hebrew Bible scholar, professor, and mentor Dr. Michael S. Heiser, who has since passed away. Supernatural is a condensed version of his comprehensive book, ‘The Unseen Realm.' If these readings pique your interest, I would recommend that you read ‘The Unseen Realm.' Today, we will read through chapter sixteenth: “Ruling over Angels” It's crucial to our faith that we understand who we are as Christians. We are the sons and daughters of God, a re-fashioned divine council that already participates in our Father's kingdom. But there's more to it than that. Yes, we are God's family council—but to what end? While we are already in the kingdom (Colosians 1:13), we have not yet seen the full unveiling of that kingdom—we have not seen the world become Eden. This “already, but not yet” paradox runs throughout the Bible in many ways. In this chapter, I want to give you a glimpse of the “not yet” that answers the question “To what end?” Let's look at our Kingdom Participation Now Our participation in God's kingdom isn't predetermined, in this sense: We are not mere robots performing functions programmed for us. That violates the whole idea of being God's imager, his representative. We were created to be like him. He is free. If we do not have genuine freedom, we cannot be like him—by definition, we would not be like him. We are free to obey and worship, or rebel and indulge ourselves. And we will reap what we sow. Our sowing is not programmed. But God is greater than we are. He had a plan and it will come to pass. Its success neither depends on nor is forced to adapt to human freedom. We cannot undermine it—nor can the divine beings who are also free to choose. Think about the heavenly council meeting I showed you in chapter 1. I asked whether you believed the things the Bible says, and then took you to a meeting of God and his heavenly council in First Kings 22. God had decreed (and so it must happen) that it was time for wicked Ahab to die. But God then let the spirit beings in his council decide how to accomplish that (First Kings 22, verses 19–23). Predestination and freedom work hand-in-hand in God's kingdom rule. His purposes will never be overturned or halted. He is able to take sin and rebellion and still accomplish—through other free representatives—what he desires. As C. S. Lewis once said of God (in the book Perelandra), “Whatever you do, He will make good of it. But not the good He had...

In this episode of The Leader's Notebook, I continue our series Also Featured in the Cast—where we explore the lesser-known people surrounding the great figures of Scripture. Today, we look not at Elijah himself, but at those who stood around him: Ahab, Jezebel, and Elisha. Ahab saw Elijah as a troublemaker—proof that when culture descends into wickedness, righteousness is seen as disruption. Jezebel went further, viewing Elijah as a mortal enemy, a threat to her idolatrous power. Yet Elisha saw Elijah as a mentor to admire, serve, and ultimately surpass. We live in a world much like theirs—where standing for truth may make us “troublemakers” to a corrupted culture. But like Elisha, we must pray, “Lord, give us a double portion.” May God raise up bold, Spirit-filled believers who will stand unafraid in this generation. – Dr. Mark Rutland Chapters (00:00:03) - The Leaders Notebook(00:00:25) - The People Around Andy Griffith, Jerry Seinfeld, and More(00:04:00) - The Life of Elijah the Prophet(00:06:16) - God's Word on Wickedness(00:10:31) - Teacher Fired for Refusing to Lie About Her Child's Gender(00:12:05) - God Raises Up Troublemakers for America(00:18:39) - All kinds of idolatry(00:25:55) - The Life of Elisha(00:32:20) - The separation of Elijah and Elisha(00:39:14) - The Leader's Notebook

* 2 Kings: The divided kingdom is symptomatic of Israel's separation from God. In the northern kingdom, the prophet Elijah passing on the mantle of his ministry, along with a double blessing from God, to Elisha. With the defeat of Moab, and the mocking of Syria's blinded army, God's covenant people had opportunity after opportunity to thrive. Instead, their sin brought judgment. Ahab's sons were killed after his wicked widow Jezebel was thrown out of a window to her death. In the southern kingdom of Judah, the sole surviving son of the royal family became king, but eventually Joash too was murdered. After Elisha died, Israel and Judah fought, with rampant paganism in the north so weakening the ten tribes that they were carried carried away captive by the Assyrians. Meanwhile down south, the more benevolent reigns of kings like Azariah, Jotham, Hezekiah, and Josiah only postponed God's judgment until Nebuchadnezzar carried away Judah in the Babylonian captivity. Lessons abound in Second Kings. Available on MP3-CD or download.   BEL SUBSCRIPTIONS: Please consider one of our monthly subscriptions that will not only help support BEL, but they also promote better understanding of the Bible and may equip you to more effectively reach those around you. Monthly Sermons: Enjoy all of Bob's sermons from the month on Sermon Video DVD, great also to watch with the family. Or, get these on Sermon Audio CDs which are standard audio Compact Discs that will play on any CD player including the one in your car. Or get them on a single Sermon MP3-CD which will play on an MP3 player, in a DVD player, or in your computer.Monthly Bible Studies: Enjoy the Scriptures with Bob's Monthly Bible Study DVDs, great too for a small group Bible study. Or get these teachings on a single Monthly Bible Study Audio MP3- CD which will play on an MP3 player, in a DVD player, or in your computer.Monthly Topical Videos: Coming to your mailbox, you'll get a Monthly Topical DVD to enjoy one of Bob's great videos specially selected to be entertaining and to teach about life from a biblical worldview.Monthly Best of Bob Shows: Every month our crew selects the eight best BEL shows of the month and for the folks who might have missed some of them, we mail them out on the Best of Bob MP3-CD.Monthly BEL TV Classics: Enjoy Bob Enyart's timeless, popular TV show delivered to your home on the Monthly BEL TV Classics DVDs with great audio and video clarity thanks to our state-of-the-art mastering from the studio-quality Sony beta tapes to DVD!Monthly Donation: For folks who just want to make sure that Bob Enyart Live stays on the air, please consider making a pledge in the form of a Monthly Donation.