Podcasts about Arise

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1 - Why Don't I Get Wise to Myself - Andy Kirk and his Twelve Clouds of Joy – 19392 - Let Me Show You Around My Heart - The Turbans - 19553 - Teach Me, Teach Me, Baby - Delores Hawkins with Gene Krupa and his Orchestra – 19474 - The Wise Old Man - Do Ray and Me – 19475 - The Wise Old Owl – Dee Keating with Al Donahue and his Orchestra – 19416 - The Kid is Clever - Collins and Harlan – 19167 – Wise Guys – Julie Lee and her Boy Friends - 19478 - Searching Wind - Dick Haymes - 19469 - Arise, Ye Subterranean Winds - Norman Allin – 192910 - Man Smart Woman Smarter - The Great Macbeth - 194611 - Wise Woman Blues - Dinah Washington with Lucky Thompson's All Stars – 194512 - I'm Wise - Viviane Greene and her Trio – 194713 - Baby I Done Got Wise - Big Bill – 193914 - I'm Wise - Clarice Vance – 190715 – You've Opened My Eyes - Chick Bullock with the Russ Morgan Orchestra – 193516 - Now I Know - Pearl Bailey with Cootie Williams and his Orchestra – 1944

Hannah Kendall Thomas, Prayer Leader at Arise, speaks on the rhythms of the Sabbath and why it means a covenant and celebration for God's people

Arise, shine, for your light has come, and the glory of the LORD has risen upon you. (Isaiah 60:1)

Bring your questions and burdens into the presence of God with Psalm 10, read from the King James Version and accompanied by the gentle sound of ocean waves.Psalm 10 begins with an honest cry: “Why standest thou afar off, O LORD?” It is a Psalm for times when injustice seems strong, the wicked appear confident, and the vulnerable are in need of help. Yet the Psalm does not end in uncertainty. It turns toward the faithfulness and authority of God, declaring, “The LORD is King for ever and ever.”In this episode of Psalms and Tides, the steady rhythm of the sea creates a calm space for Scripture, prayer, reflection, and rest. As you listen, may Psalm 10 remind you that God hears the desire of the humble, prepares the heart, and bends His ear toward those who seek Him.Whether you are settling down for sleep, praying through concern, or seeking peace in a troubled world, may this gentle reading help you rest in the justice, mercy, and everlasting reign of the Lord.Psalm 10, King James Version.Highlighted versesPsalm 10:1 — “Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?”Psalm 10:12 — “Arise, O LORD; O God, lift up thine hand: forget not the humble.”Psalm 10:16 — “The LORD is King for ever and ever…”Psalm 10:17 — “LORD, thou hast heard the desire of the humble…”Psalm 10:18 — “To judge the fatherless and the oppressed…”

July 18, 2026 Daily Devotional: “Arise!”Jeremiah 1:17  ​"Get ready! Stand up and tell them everything I command you to say. Do not be afraid of them, or I will make you look foolish in front of them." ​When God called Jeremiah, He didn't offer a cozy, comfortable guarantee of immediate success. Instead, He gave him a blunt reality check. The verses right before this reveal a young man terrified of his own inadequacy, looking at a culture that was actively hostile to God's truth. ​God's response to Jeremiah's fear isn't a soft pat on the back; it's an urgent command to action. He says, "Get ready!" In the original language, this implies tightening your belt or pulling up your robes so you can move, run, or fight without tripping. It's God's way of saying, “Stop pacing, clear the distractions, and brace yourself for the work ahead.” ​There is a fascinating, sobering warning in the second half of this verse. God tells him, "Do not be afraid of them, or I will make you look foolish in front of them." Other translations use the word "dismayed." God ispointing out a profound spiritual law: whatever you fear the most is what will ultimately break you. ​If you fear the disapproval of people, their opinions will dictate your steps and make you stumble. ​If you let intimidationwin, you lose the very authority and protection God has placed over your life.God is telling Jeremiah that if he lets the hostile faces of his critics terrify him, that very fear will become his undoing. But if he chooses to revere God more than he fears people, he will become an unshakeable pillar. ​We live in a world that often demands our silence, our compromise, or our total assimilation. It is incredibly easy to look at our surroundings, our lack of experience, or the loud voices of opposition and think, “Someone else should speak up. Someone else should lead.” But God's command to Jeremiah is the same one echoing to us today: Stand up. You don't need to figure out thewhole blueprint, and you don't need to manufacture your own strength. Your job is simply to prepare your heart, stand firm, and say exactly what He has commanded you to say through His Word—with boldness, grace, and unwavering truth. He doesn't need your perfection; He just needs your willingness tostand.  What insecurity, comfort zone, or digital noise do you need to cut out today so you can truly "get ready" for what God has put in front of you? Who or what holds the power to make you afraid right now? Take a moment to consciously hand that fear over to God, asking Him to replace it with a holy confidence?What is one specific way you can "stand up" for truth, love, or integrity today—even if it feels uncomfortable or unpopular?

The Connection Between Shabbat and the Beit HaMikdash Welcome to Embrace Shabbat. It is Erev Shabbat Chazon—the Shabbat where we are meant to reflect on the Beit HaMikdash (Holy Temple) and its destruction. As we have mentioned in the past, the Gemara teaches: לא נחרבה ירושלים אלא בשביל שחללו את השבת "Jerusalem was destroyed only because of the desecration of Shabbat." There is a profound connection between the Beit HaMikdash and Chilul Shabbat (desecration of Shabbat). Conversely, there is an equally strong connection between honoring Shabbat and the ultimate rebuilding of the Beit HaMikdash. We see this clearly in Lecha Dodi , where we sing: מקדש מלך עיר מלוכה (Sanctuary of the King, royal city) קומי צאי מתוך ההפכה (Arise, leave from the midst of the upheaval) רב לך שבת בעמק הבכא (Too long have you dwelt in the valley of tears) In the very next stanza, we sing: Hit'orari, hit'orari, ki va orech ("Awake, awake, for your light has come"). In the middle of accepting Shabbat upon ourselves, we seemingly go off on a tangent about rebuilding the Beit HaMikdash. But it is not a tangent at all; accepting Shabbat is intrinsically linked to the rebuilding of the Temple. Parallels of Holiness On this Shabbat leading into Tisha B'Av, let us focus on these connections. Our Shabbat rituals directly mirror the service of the Beit HaMikdash: Shabbat Candles: Symbolize the Western Wall of the Menorah. Two Loaves (Challah): Mirror the Lechem HaPanim (Showbread). Kiddush Wine: Mirrors the Nisuch HaYayin (Wine Libations). Zemirot (Songs): Mirror the songs sung by the Levi'im. Washing in Warm Water: The custom to wash hands and feet before Shabbat corresponds to the Kohanim, who had to wash their hands and feet before serving. The Hierarchy of Kedusha (Holiness) The Beit HaMikdash is the place where the Shechinah (Divine Presence) rests, and Shabbat is the time where the Shechinah rests. In a way, Shabbat holds a unique level of holiness. Jewish tradition outlines three dimensions of Kedusha : Holy People ( Am Yisrael ) Holy Times ( Shabbat/Chagim ) Holy Places ( Beit HaMikdash ) We determine priority by what happens during a conflict. If Shabbat conflicts with saving a Jewish life, saving the life trumps Shabbat. If building the Beit HaMikdash conflicts with Shabbat, we pause the construction because Shabbat takes precedence. The human being is the greatest vessel for the Shechinah—a walking Sefer Torah. Next comes holy time, which is spiritual and non-physical ( Mekadesh Yisrael ve'hazmanim ). Finally, there are holy places and items. Every Shabbat, we step into a sanctuary of time. Just as entering the Beit HaMikdash gave a person a tangible feeling of the Divine, entering Shabbat is entering a holy zone. Great individuals throughout history could actually feel the Neshamah Yeteirah (additional soul) enter them without ever looking at a clock. Avoiding "False Testimony" in Retzei Generally, we do not speak directly about the destruction or the comfort of the Temple on Shabbat, except for the prayer of Retzei in Birkat Hamazon . However, the Pele Yoetz writes that one must be exceedingly careful during the Shabbat meals to remember the Churban (destruction). When we sit at our beautiful tables, we must ask: What about God's table? Note on the Nine Days: The reason we abstain from meat and wine during the Nine Days is not standard mourning (as regular mourners are permitted meat and wine). Rather, it is because God's table is empty of sacrifices and libations. (Some Sephardic customs extend this through the tenth of Av because the Temple continued to burn into that day). The Pele Yoetz warns us against offering "false testimony" ( me'id edut sheker be'atzmo ). In Retzei , we say: אף על פי שאכלנו ושתינו חורבן ביתך הגדול והקדוש לא שכחנו "Even though we have eaten and drunk, we have not forgotten the destruction of Your great and holy House." If we say these words without a single thought about the Beit HaMikdash, we are speaking falsely. The Three Elements of Greatness and Holiness To ensure our words are true, let us dedicate this Shabbat to saying Retzei with deeper kavanah (intention). Notice how the phrase Gadol v'Kadosh (Great and Holy) appears three times in our liturgy, representing the three dimensions of holiness: Holy Time: HaShabbat HaGadol VeHaKadosh hazeh (This great and holy Shabbat). Holy Place: Churban beitcha ha'gadol v'ha'kadosh (The destruction of Your great and holy House). Holy People: Shmecha ha'gadol v'ha'kadosh aleinu karata (Your great and holy Name You have called upon us). On Shabbat, we honor the holiness of time and people, but we bemoan the lack of the holy place, asking God: V'hareinu benechamas Tziyon ("And show us the consolation of Zion"). Turning Rest into Consolation The Tiferet Shlomo (on Parashat Noach) points out a beautiful linguistic connection. The word for rest, מנוחה ( Menucha ), contains the exact same letters as the word for comfort, נחמה ( Nechama ). Through the Menucha of Shabbat, we bring about the Nechama —the comfort of the rebuilt Beit HaMikdash. Why do we ask for the rebuilding of the Temple specifically during Retzei ? The Tiferet Shlomo explains that because we taste a microcosm of the Divine Presence on Shabbat, we are moved to say: "Hashem, we have tasted this lower level of Your rest; please grant us the ultimate, full-fledged rest of the Geulah (Redemption) and Olam HaBa (the World to Come)." As the sages promise: "He who mourns over Jerusalem will merit to see its comfort." Let us leverage this Shabbat Chazon to shift our focus, pray Retzei with true intention, and merit to see the Beit HaMikdash rebuilt.

(This podcast was previously published on August 26, 2021)   Jesus Ministries, Joan Boney  ...   Pam Padgett is a member of the body of Christ, chosen by God and given the Holy Spirit by God.   I wanted you to see how God speaks to Pam for this is a very good example for you to know that God speaks to all of those who are the elect of God, not just to HIS chosen ministers.  

Send us a Text Message (please include your email so we can respond!)Episode 96. In this episode we talk about ARISE FLUIDS (early pressors vs early fluids) and VICTORY (high dose Vitamin C in severe burn) both simultaneously presented and published at the CCR26 conference. Then we start digging out form our ever growing mailbagARISE-FLUIDS: https://pubmed.ncbi.nlm.nih.gov/42274006/VICTORY:  https://pubmed.ncbi.nlm.nih.gov/42267875/If you enjoy the show be sure to like and subscribe, leave that 5 star review! Be sure to follow us on the social @icucast for the associated figures, comments, and other content not available in the audio format! Email us at icuedandtoddcast@gmail.com with any questions or suggestions! Thank you Mike Gannon for the intro and exit music! 

Ben Bradley, WGN-TV news anchor and investigative reporter, joins Lisa Dent to talk about the new sexual abuse allegations against Father Michael Pfleger and his subsequent removal from Saint Sabina Church. Fr. Pfleger has had four previous allegations made against him in prior years that all have been cleared. He has since denied the new allegations […]

Arise & Shine - Light in the Darkness 12/07/2026 Nick Hardy Download

(This podcast was previously published on August 23, 2021)   Jesus Ministries, Joan Boney  ...   Adam was created by God from the dust of the ground.    Genesis 1   First God created everything the man and woman would need:  The heaven and earth, plants, animals, fish and fowl, trees for fruit.   Then God created man.   26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.   27 So God created man in HIS own image, in the image of God created HE him; male and female created HE them.   28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.   31 And God saw every thing that HE had made, and, behold, it was very good.  And the evening and the morning were the sixth day.   Genesis 2   7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.   18  And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.   21-22  And the LORD God caused a deep sleep to fall upon Adam, and he slept: and HE took one of his ribs, and closed up the flesh instead thereof;  And the rib, which the LORD God had taken from man, made HE a woman, and brought her unto the man.   23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.   24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.  

AlleyCatHowlBox Car Boogie Hosted by DJ Hobo Lobo & Split-Pea McGee With some of the best Rockabilly & 1950's Style Rock & Roll(And Whatever the Alley Cat drags in) Featuring thrills and chills by : 1.) Rollin Danny - Gene Vincent & The Blue Caps [Gene Rocks ! And The Blue Caps Roll]2.) Wayward Wind – Gene Vincent & The Blue Caps [The Best Of Gene Vincent]3.) By The Light Of The Silvery Moon – Little Richard [By The Light Of The Silvery Moon/Early One Morning]4.) Tornado – The Hillbilly Moon Explosion [All Grown Up]5.) Mary Lou - Rusty Pinto (w/ CC Jerome & His Savoys) [One More Time]6.) Send Me Some Lovin' – Little Richard [Little Richard - Vol.2]7.) If I Can't Have You – Jackie Wilson [He's So Fine] 8.) Summertime Blues – Eddie Cochran [Summertime Blues/C'Mon Everybody] 9.) Freight Train Blues – Anita Carter [The Boogie Box]10.) Box Car Star - TJ Mayes [Dig It Up!]11.) Dig It Up! – TJ Mayes [Dig It Up!]12.) Stardust – The Sirocco Bros. [Stardust]13.) Witching Hour – The Sirocco Bros. [Stardust]14.) Guns Of Brixton – The Honey Drippers [Big E Boogie]15.) Gypsy Queen – Hillbilly Hellcats [Our Brand]16.) Old Fashioned Morphine -- Tav Falco [Cabaret Of Daggers]17.) Fires and Floods – Dan Sartain [Arise, Dan Sartain, Arise]18.) Devil's Night Auction --- Th' Legendary Shack Shakers [Lower Broad Lo-Fi]19.) Rock Boppin' Baby – Edwin Bruce [More Than Yesterday/Rock Boppin' Baby] 20.) Frankie & Johnnie – Gene Vincent & The Blue Caps [Gene Rocks ! And The Blue Caps Roll] 21.) I'll Never Stop Loving You – Glen Glenn [Glen Rocks] 22.) Hoboes Are My Heroes – Th' Legendary Shack Shakers [AgriDustrial] 23.) Let's Go (Back In Time) --- The Hillbilly Moon Explosion [Back In Time] 24.) Should I Ever Love Again - Gene Vincent & The Blue Caps [Gene Rocks ! And The Blue Caps Roll] 25.) One Rose -- Ray Campi [Rockabilly Ladies] 26.) Spitfire -- Bloodshot Bill [Songs from the Sludge] 27.) Everyday – Bloodshot Bill [Psyche-O-Billy] 28.) Delores - Crazy Cavan & The Rhythm Rockers [Rockabillity]29.) Will The Circle Be Unbroken – Frantic Flintstones [Skin Up, Chill Out - Just Buskin' Through] 30.) Indiana Waltz --- Jack Scott [Jack Scott] 31.) Baby Out Of Jail – The Knitters [Poor Little Critter On The Road] 32.) Moonlight Swim – Dan Sartain [DUDESBLOOD] 33.) Para Nada – Rebel Cats [Rockabilly Y Algo Mas] 34.) Rockabilly Psychosis – The Meteors [In Heaven] 35.) Rock This Town - -- Stray Cats [Stray Cats] 36.) 18 Miles To Memphis – Stray Cats [Rant'N'Rave] AlleyCatHowlKeep A'Howlin'

Arise & Shine - Let's Get in the Water 05/07/2026 Francois Coetzee Download

If you've been mothering for any length of time, you've felt it. The tension that flares up out of nowhere. The shame-soaked voice that whispers, you're failing your children. The weariness that settles in even after a full night's sleep. LINKS:Join the Summer Book Club!20 Dinnertime ConversationsDownload How to Pray God's Word for Your ChildrenFollow Everyday Prayers @MillionPrayingMomsA Prayer for Mothers to Arise by Shalene Roberts God has called us to the fight the lies of the enemy and He has equipped us for it. Reference: Judges 5:7 Prayer: Lord, open our eyes. Make us aware of the battle around us and reveal the truth to us that You have already won. Forgive us for the times we’ve sat passively on the sidelines, unaware of the war that wages for the hearts of our children and the life of our families. Give us the courage of Deborah. Cover our homes with the blood of Christ. Let Your kingdom fill every room, every heart, every ordinary moment of our motherhood. And when the enemy comes with his lies and his schemes, remind us: we are yours, and you have already won. Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Then the word of the Lord came to Jonah the second time, saying, 2 “Arise, go to Nineveh, that great city, and call out against it the message that I tell you.” 3 So Jonah arose and went to Nineveh, according to the word of the Lord. Now Nineveh was an exceedingly great city, three days' journey in breadth. 4 Jonah began to go into the city, going a day's journey. And he called out, “Yet forty days, and Nineveh shall be overthrown!” 5 And the people of Nineveh believed God. They called for a fast and put on sackcloth, from the greatest of them to the least of them.6 The word reached the king of Nineveh, and he arose from his throne, removed his robe, covered himself with sackcloth, and sat in ashes. 7 And he issued a proclamation and published through Nineveh, “By the decree of the king and his nobles: Let neither man nor beast, herd nor flock, taste anything. Let them not feed or drink water, 8 but let man and beast be covered with sackcloth, and let them call out mightily to God. Let everyone turn from his evil way and from the violence that is in his hands. 9 Who knows? God may turn and relent and turn from his fierce anger, so that we may not perish.”10 When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it.Jonah, Abraham, David, and Peter all got second chances from God. Is there someone in your life — a parent, a friend, an old relationship — who might need a second chance from you? What's held you back from offering it?Jonah walked into a genuinely scary situation not on his own confidence but on God's word. In a culture like ours that prizes competence, credentials, and self-reliance, where is God asking you to do something you don't feel equipped for — and what would change if you trusted the strength wasn't meant to be yours to begin with?When you read the “wrath” passages of Scripture, do you tend to skim past them? What might you be missing about God's character by doing that?The sermon says God's word came to Jonah, and that a healthy relationship with God involves both speaking and listening. How has God spoken to you in the past — through Scripture, prayer, other people, circumstances? And honestly, are you actually listening for his voice these days, or mostly just talking at him?

Send us Fan MailContracts can make or break your private practice. Host Brandon Seigel and business attorney Vanessa Ferguson reveal the most common legal landmines owners step on—often without realizing it—plus the smarter, more cost-effective way to protect yourself before you sign. Learn which clauses survive termination, why the party drafting the agreement has the most leverage, and how high-pressure “sign today” tactics prey on small business owners. You'll also hear a clear breakdown of governing law vs. jurisdiction and why AI/templates can quietly sabotage your enforcement options. And yes—most cases settle before trial, so strategy and negotiation matter.What You'll Learn:Why contracts are binding and which clauses can survive terminationThe true cost of proactive review vs. reactive litigationDrafting vs. reviewing: who has leverage and how to future-proofHow to spot and resist high-pressure “sign today” tacticsThe difference between governing law and jurisdiction—and why it mattersHow state law differences (e.g., interest caps) can change your dealRisks of AI/templates and mismatched clausesWhy most disputes settle and how demand letters fit into strategyProtect your practice by reading before you sign, getting neutral eyes on every major agreement, and choosing your legal hills wisely. #PrivatePracticeSurvivalGuide #Contracts #SmallBusinessLaw #LegalTips #PracticeManagementVanessa Ferguson is a business and intellectual property attorney and founder of Fidara Legal, PLLC. She helps private practice owners and entrepreneurs protect their brands, content, and contracts before legal issues disrupt growth. Vanessa brings a practical, preventative approach to law rooted in IP, privacy, and long-term business strategy.http://FidaraLegal.com Welcome to Private Practice Survival Guide Podcast hosted by Brandon Seigel! Brandon Seigel, President of Wellness Works Management Partners, is an internationally known private practice consultant with over fifteen years of executive leadership experience. Seigel's book "The Private Practice Survival Guide" takes private practice entrepreneurs on a journey to unlocking key strategies for surviving―and thriving―in today's business environment. Now Brandon Seigel goes beyond the book and brings the same great tips, tricks, and anecdotes to improve your private practice in this companion podcast. Get In Touch With MePodcast Website: https://www.privatepracticesurvivalguide.com/LinkedIn: https://www.linkedin.com/in/brandonseigel/Instagram: https://www.instagram.com/brandonseigel/https://wellnessworksmedicalbilling.com/Private Practice Survival Guide BookThis show is proudly produced at PS Studios — learn more https://www.psstudios.co

Lux Radio Theatre - Arise My LoveBecome a supporter of this podcast: https://www.spreaker.com/podcast/harold-s-old-time-radio--4206392/support.

On this week's show, we reflect on an exciting week of signings, transfer rumours and fixture releases. As preseason begins in earnest, the squad overhaul has begun with Liam Cooper, Max Lowe, Ricardo Santos, Jordi Liongola and Callum Slattery all signing deals that will see them plying their trade at Hillsborough next season. Rumours continue to circulate as to who is next to feature in this season's seemingly RnB album-inspired photoshoot, with some exciting names continuing to be linked with the Arise revolution. There's also the small matter of the League 1 fixtures being released, as well as the EFL Trophy and Carabao Cup draw. It's an age-old argument, but what do the guys think about a cup run in either competition this season? All this and plenty more of the usual irreverent nonsense - get involved and share your own thoughts! Listen back on thewednesdayweek.com and all your usual podcast outlets. #SWFC #WAWAW #TheWednesdayWeek Hosted on Acast. See acast.com/privacy for more information.

It's such an honor to be a part of your week! Pastor Carina is taking a break during the month of July 2026 and we will resume the podcast in August of 2026 for further biblical equipping and Kingdom lifestyle application.For all women who still want to stay plugged in for the month of July, you can join us for one of our "Women Standing with Women" online events. FREE Zoom meetings: www.trumpetsoftirzah.com/events Join Pastor Carina for digital disciple each week and mature your spiritual authority by going deeper into the things of God. Every Wednesday we grow our faith together - fellowship begins at 1:30pm Pacific Time.Pastor Carina is a Christian life coach, Keynote Speaker, and Mentor who God has uniquely gifted to activate others in the body of Christ. She carries an anointing to stir dormant callings, awaken spiritual gifts, and ignite Kingdom assignments,  empowering believers to step boldly into their God-given identity, walk in divine purpose, and bear lasting fruit for His glory. She's the Founder of Trumpets of Tirzah, an international apostolic center for women that facilitates purpose discovery, Kingdom lifestyle practices, and biblical leadership disciplines so that women can live, and lead, a "new creation" life that reflects Jesus. Her personal coaching, group mentoring, and Tirzah University courses provide keys of radical transformation that launch women into spheres of influence around the world.Hungry for more…Tirzah University, the religious education department of Trumpets of Tirzah, is the only educational institution in the world that focuses on the Apostolic role of women in the body of Christ while educating, equipping and empowering women to walk confidently in their God-given role. Come study with us: www.TirzahUniversity.com DONATE TODAYYour support plants seeds and grows the Kingdom of God! We are a 501c3 - www.trumpetsoftirzah.com/donateDo you live the ANOINTED LIFE?We have many testimonies on the miracles that God does as people use our blessed products.Luxury anointing oils and anointing lotions: https://www.trumpetsoftirzah.com/category/anointingCreative ways of sharing the gospel…And take a look at how we are sharing the gospel through film: https://www.trumpetsoftirzah.com/mastersmedia******************************************************** Awaken. Arise. Advance.https://www.trumpetsoftirzah.comDo you want your Christian product advertised on our podcast? Book your ad on Fiver.https://www.fiverr.com/s/NNLl8pN Get your Amplified Bible: https://www.christianbook.com/Christian/Books/product?event=AFF&p=1223731&item_no=0446538We host in-person and virtual events. Check out our website events page to join in the fun. We are a community of women leaders with creative hearts desiring to follow the examples of Jesus above all else. We are located in the heart of Temecula, CA.Let's connect and journey through life together! We are a mature community of Kingdom believers standing bolding in God's truth and partnering with the Holy Spirit.Shopping for Christian gifts? Here's a link to discounted quality gifts: https://www.christianbook.com/page/gifts?event=AFF&p=1223731Engage daily with us! Instagram https://www.instagram.com/trumpetsoftirzah/ TikTok https://www.tiktok.com/@trumpetsoftirzahLinkedIn https://www.linkedin.com/company/trumpetsoftirzah iHeart Radio  ⁠https://www.iheart.com/podcast/269-trumpets-of-tirzah-120477377/⁠ Amazon Music. ⁠https://music.amazon.com/podcasts/c0203ed1-9b85-426a-85f5-5350e82ab730/trumpets-of-tirzah⁠ Apple Podcasts. ⁠https://podcasts.apple.com/us/podcast/trumpets-of-tirzah/id1551900025⁠ Spotify https://open.spotify.com/show/4DCT4KBVsmzfnqyobR4ZwF Apple Podcasts. https://podcasts.apple.com/us/podcast/trumpets-of-tirzah/id1551900025YouTube: https://www.youtube.com/c/TrumpetsofTirzahRumble: https://rumble.com/c/c-5936184

Sermon from the pulpit of Falls baptist Church

In this session, we cover the readings appointed in the Revised Common Lectionary for the Sixth Sunday after Pentecost (Proper 9), Year A, falling on July 5, 2026.Of course, you may be in search of something “patriotic” to say with the Independence Day celebration (aka, July 4) in America. That's not really our bag here at the Lectionary Lab, but I'll see if I can't whip up a little something for the Thursday Sermon (on Wednesday) — which I will send out this week on Tuesday for the holiday!This Sunday turns a corner. Last week closed the four-week Matthew 10 sending discourse with the small image of a cup of cold water. This week, the Gospel offers what may be the most beloved invitation in all of Scripture: come to me, all you who are weary and are carrying heavy burdens, and I will give you rest. After weeks of being called, sent, warned, and welcomed, the same Jesus turns to his disciples and says: come.The Old Testament tracks both lead toward that Gospel, but they get there along very different roads. Track One brings us a tender story from Genesis — the long account of Abraham's servant finding Rebekah — paired with either Psalm 45's royal wedding song or Song of Solomon's love poem. (The lectionary offers the two as alternatives, and this guide treats both fully.) Track Two brings us Zechariah's vision of a humble king coming on a donkey rather than a war horse, paired with Psalm 145's sweeping celebration of God's compassion for all. The Epistle moves into Romans 7 — Paul's honest, piercing description of the war between intention and action.A small but real continuity is worth noticing as you prepare. Rebekah's first kindness in Genesis 24, in the verses just before our reading, was to draw water for a thirsty servant — and then for his camels. That echo of last week's cup of cold water is the lectionary doing some quiet preaching on its own. For preachers following a sermon series, this Sunday opens a new arc; the Matthew 10 cycle is complete, and Matthew 11 begins a new movement that will carry into the parables in the weeks ahead.A small but real continuity is worth noticing as you prepare. Rebekah's first kindness in Genesis 24, in the verses just before our reading, was to draw water for a thirsty servant — and then for his camels. That echo of last week's cup of cold water is the lectionary doing some quiet preaching on its own.The ReadingsGenesis 24:34–38, 42–49, 58–67First Reading (Track One) — The Finding of RebekahSummaryThis is selected portions of the longest chapter in Genesis. After Sarah's death, Abraham sends his trusted servant back to his homeland to find a wife for Isaac. The selected verses give us three moments: the servant explaining his mission to Rebekah's family, his retelling of the prayer he had silently prayed at the well and how Rebekah had appeared at exactly the right moment, and the close of the story — Rebekah's choice to go, her family's blessing, her journey to Canaan, and the meeting with Isaac in the field. Isaac, the text tells us, brings her into the tent that had been his mother's, and is comforted after his mother's death.Photo by james ballard on UnsplashKey Ideas for Preaching* Rebekah's first kindness, in the verses just before our reading, was to draw water for the servant — and then to draw water for his ten thirsty camels. After last week's cup of cold water, the echo is hard to miss. What does it mean for your congregation that a story this important to the family of Israel begins with the small kindness of a young woman drawing water for thirsty strangers?* When the servant prayed, he says, his prayer was answered before he had finished speaking. The text holds together strong human action and quiet divine arrangement, neither one swallowing the other. Where does your congregation tend to imagine that God's providence and human kindness compete, and how might this text suggest they work together?* Rebekah's “I will go” is one of the clearest moments of agency for a woman in Genesis. She is asked, and she chooses. What does it look like to honor the women in your congregation by reading this story with careful attention to her voice, not just to the men around her?* The story closes with Isaac being comforted after the death of his mother. He has barely spoken since the binding two chapters ago — and now, quietly, the text tells us he is starting to heal. How might your sermon let your people feel that healing often happens slowly, in ordinary ways, after the wounds we cannot easily name?Significant Cautions* The story has often been used to bless arranged marriages or to model dating advice. The text is doing something much larger; do not flatten it into a prescription for modern relationships.* The servant's prayer at the well has sometimes been read as a model for laying out tests to see if God will give the right sign. That is a small and anxious use of a story that is mostly about quiet divine arrangement, not negotiated tests.* Sarah, who dies just before this story, was wronged in this family in ways the text does not resolve. Be honest that the comfort Isaac receives at the end of the chapter does not erase the harder family history that has come before.Psalm 45:10–17The Psalm (Track One, primary option) — A Royal Wedding SongSummaryA wedding song — one of the few psalms not addressed to God but to a king and his bride. The selected verses focus on the bride. She is counseled to leave her own people and join her husband. She is described in glorious clothing, accompanied by joyful companions, and brought with celebration into the king's palace. The psalm closes with a promise that her sons will be princes in all the earth.Key Ideas for Preaching* The psalm describes a celebration — joy at a wedding, glad procession, glorious clothing. After several weeks of demanding texts, what would it look like to let your congregation feel the goodness of celebration as a faithful response to God?* The Christian tradition has often read this psalm allegorically as the marriage of Christ and the church. There is real poetic richness in that reading. How might it shape your sermon to let the psalm be both a wedding song and an image of the love that holds the church?Significant Cautions* “Forget your people and your father's house” has been a difficult line throughout the psalm's history. In its original setting, it describes a foreign princess marrying into Israel — a major dislocation. Modern readers are right to feel the strangeness of the line. Do not preach it in a way that suggests God ever asks anyone to simply forget where they come from.* The psalm focuses almost entirely on the bride's appearance and her function as the producer of royal sons. That is one voice within Scripture, not the whole of what Scripture says about women. Be careful with how you handle the imagery in a contemporary congregation.Song of Solomon 2:8–13The Psalm (Track One, alternative option) — Arise, My LoveSummaryAn alternative reading to Psalm 45. The Beloved's voice rings out across the hills: “the voice of my beloved! Look, he comes, leaping upon the mountains, bounding over the hills.” The lover calls the Beloved to come away. Winter is over. The flowers appear. The fig tree puts forth its early fruit. Arise, my love, my fair one, and come away.Key Ideas for Preaching* The book of Song of Solomon, surprisingly to many in the pews, is in the Bible — and most of what it celebrates is human, embodied love. What does it do for your congregation to hear that the Scriptures have room for an unabashed celebration of human longing?* The image of winter ending and the world flowering again has been used by faithful readers across generations as a picture of God's renewing work. How might your sermon let the text speak both as a love poem and as a picture of what God's love does to a frozen heart?Significant Cautions* The text has, for most of its history in the church, been allegorized into a song about Christ and the church or God and the soul. That tradition is rich. But it has sometimes been used to apologize for the book's frankly erotic content. The text was given to us as it is. Be careful not to scrub it for modern propriety.* Be careful, on the other hand, not to use this text to baptize any contemporary picture of romance. The poem describes mutual longing, mutual delight, and the breaking of seasons; it is not a manual for human relationships and should not be flattened into one.Zechariah 9:9–12First Reading (Track Two) — The Humble KingSummaryA vision of a king coming to Jerusalem — but not the kind of king the people are expecting. He is humble and righteous, victorious yet riding on a donkey rather than a war horse. When he comes, he will cut off the chariot from Ephraim and the war horse from Jerusalem. The bow of battle will be broken. He will command peace to the nations, and his rule will reach from sea to sea. The reading closes with a word to the “prisoners of hope” — return to your stronghold, double restoration is on the way.Key Ideas for Preaching* The king Zechariah envisions is humble — he comes riding a donkey rather than a war horse. Power that does not look like power. This is the picture the Gospels will pick up at the entry to Jerusalem, and it is the picture Jesus offers of himself in today's Gospel as “gentle and humble in heart.” What does it mean for your congregation to follow this kind of king in a world that still measures power by chariots?* The peace this king brings includes cutting off the implements of war. Not making them better; getting rid of them. Where in your congregation has the language of peace been allowed to coexist with the quiet building up of weapons of one kind or another?* “Prisoners of hope” is one of the strangest and most beautiful phrases in the prophets. The people of God are imagined as captives — but captives of hope, not despair. What might it mean to your people to hear themselves named that way?Significant Cautions* This text is most often heard on Palm Sunday, when it gets read as a prediction of Jesus' entry to Jerusalem. Hearing it now, outside that context, gives a preacher a chance to let it speak first in its own voice. Be careful not to rush it toward Christ in a way that strips it of its own original power.* “Peace to the nations” has sometimes been used to bless military adventures branded as bringing peace. The text says the opposite. The peace comes from disarmament, not from victory.Psalm 145:8–14The Psalm (Track Two) — Good to AllSummaryA great hymn of praise to God's goodness. The Lord is gracious and merciful, slow to anger, abounding in steadfast love. God is good to all, and God's compassion is over all that God has made. All God's works give thanks; the faithful bless God. God's kingdom is everlasting. The Lord upholds those who are falling and raises up those who are bowed down.Key Ideas for Preaching* “The Lord is good to all, and his compassion is over all that he has made.” That is a remarkably wide claim. Not good to the worthy. Good to all. Where has your congregation accepted, without thinking, the idea that some are inside God's compassion and some are not?* The psalm is full of universal language — all, every, all that he has made. This is one of the cosmic visions of God's reach in the Hebrew Bible. How might your sermon let your congregation feel the size of that reach?* “The Lord upholds all who are falling, and raises up all who are bowed down.” This pairs beautifully with the Gospel's invitation to come to Christ and find rest. What does it look like to preach to those who are falling — gently, without shame?Significant Cautions* “Slow to anger” can be heard bitterly by people who have been crying out for justice for a long time. Do not preach this verse without making room for that experience.* “Upholds all who are falling” can land cruelly on those whose loved ones did, in fact, fall and not get caught. Be careful with this verse near grief.Romans 7:15–25aThe Epistle — The War WithinSummaryOne of the most psychologically piercing passages in the New Testament. Paul describes the experience of doing what he does not want and not doing what he wants. “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.” He finds, he says, a kind of law at work in him — that when he wants to do good, evil is right there. He delights in God's law in his inmost self, but another law is at work in his body. The passage rises to a cry: “Wretched man that I am! Who will rescue me from this body of death?” And then, almost without taking a breath, it pivots: “Thanks be to God through Jesus Christ our Lord!”Key Ideas for Preaching* This is one of the most honest descriptions of the human condition anywhere in Scripture. Paul does not pretend to have mastered himself. He names the experience that everyone in the room recognizes — wanting to do better and finding the same old patterns returning. What does it mean for your congregation to hear that the Bible knows this experience by heart?* The cry “wretched man that I am” is not despair. It is honest grief that something is broken — and it leads directly to the cry for rescue. How might your sermon teach your people that naming what is broken in themselves is not the same as despairing of themselves?* The pivot at the end is not a quick fix. “Thanks be to God through Jesus Christ our Lord” does not mean the internal struggle disappears overnight. Paul will go on in chapter 8 to describe how the Spirit groans with us in the meantime. Where might your sermon hold the honesty of the struggle and the hope of the rescue together, without rushing past either?Significant Cautions* This passage has been argued about for centuries — whether Paul is describing his pre-Christian past, his ongoing experience as a believer, or some other voice altogether. Faithful readers come down differently. Do not preach as if the question has been settled.* The passage has sometimes been used to bless moral failure — “even Paul couldn't do it, so why try?” That is a misuse. Paul is naming the struggle, not surrendering to it.* The “body of death” language has sometimes been used to disparage the physical body as the source of sin. That is not what Paul says. The whole human person, body and mind together, is involved in the struggle, not the body alone.* “Try harder” sermons that ignore Paul's actual point are common with this text. The point is not effort. The point is the rescue.Matthew 11:16–19, 25–30The Gospel — Come to Me, All Who Are WearySummaryTwo paired sections of Matthew 11. In the first, Jesus complains about his generation. They are like children in the marketplace who cannot be pleased — neither the dance music nor the funeral song moves them. John came as an ascetic and was called demon-possessed. Jesus came eating and drinking and was called a glutton. The wisdom of God will be vindicated, he says, by what it actually produces. The reading then skips ahead — past the harsh woes against the Galilean cities, which the lectionary omits — to Jesus' thanksgiving. He thanks the Father for hiding things from the wise and revealing them to infants. And then the famous invitation: come to me, all you who are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. My yoke is easy, and my burden is light.Key Ideas for Preaching* The opening verses describe a generation that cannot be pleased by either austerity or celebration. Where in your own time do you see the same dynamic — a culture that rejects every kind of religious witness, on different grounds? How might your sermon take that pattern seriously rather than dismiss it?* Jesus says wisdom is vindicated by what it produces — its deeds. Not by its claims, its slogans, or its theology, but by what comes of it in actual lives. Where in your congregation has wisdom been measured by talk rather than by fruit, and how might today's text reset that?* The thanksgiving in verse 25 is for what God reveals to “infants” — the simple, the small. That has often been misread as anti-intellectual. It is not. It is a critique of the kind of wisdom that is too sure of itself to receive a gift. What does it mean for your people to come to God like infants — open-handed, not pre-loaded with answers?* The famous invitation — “come to me, all you who are weary” — is offered to everyone, no test required. After four weeks of Matthew 10's increasingly demanding sending discourse, this is the gentlest possible turn. How might your sermon help your congregation feel the contrast and receive the invitation?* A yoke is the wooden frame that binds two oxen together so they can pull a load. A well-fitted yoke makes the work bearable; a poorly fitted one is torture. Jesus offers an easy yoke — one that fits, one that pairs the weary person with him. What does it look like for your people to be yoked with Christ in their actual daily work?* “Rest for your souls.” Not just rest for the body, though that matters too. Rest in the deeper place. What kind of rest are your people most in need of, and how might today's text point them toward it?Significant Cautions* The “easy yoke” should not be flattened into the claim that following Jesus is without cost. We have just spent four Sundays on the cost of being sent. The yoke is easy because of who it is shared with, not because the work is small.* The “hidden from the wise” language has been misused to bless anti-intellectualism. Jesus is not against thinking. He is against the kind of self-satisfied wisdom that cannot receive what is given.* “Come to me, all you who are weary” has been preached in ways that minimize the systemic causes of human weariness. People are not just personally tired; many are exhausted by work conditions, economic pressure, racism, and political structures that are wearing them down. The invitation is real, but it does not let the church off the hook for addressing what is producing the weariness.* The “yoke” image has been used by abusive religious systems to bind people to harmful authorities. Be careful that nothing in your sermon sounds like that. Jesus' yoke is gentle. Anything that is not is not his.Thematic ConnectionsThe Gospel is the natural center for the day, and it offers one of the most beloved invitations in all of Scripture. After four Sundays inside the Matthew 10 sending discourse — in which Jesus has called, sent, warned, and welcomed his disciples — the same Gospel now offers them, and us, a startling change of key. Come to me. Find rest. The same Jesus who was sending people out is the one who now invites them in.The Old Testament tracks both lead toward that Gospel along very different roads. * On Track One, Genesis 24 gives us a tender story of God's providence working through human kindness and choice. Isaac, whose binding we read about two Sundays ago, is now being comforted. Rebekah's voice (and her camels) carry forward last week's cup of cold water into a new generation. Whether you choose Psalm 45 or Song of Solomon, the paired text celebrates love that comes when winter ends. The whole track has the quality of a thaw — a turning toward warmth after the heaviness of recent weeks.* On Track Two, Zechariah's vision of the humble king on a donkey leads directly into the Gospel's “gentle and humble in heart” Jesus. Psalm 145 widens the scope: God's mercy is for all, God's compassion over everything that has been made. The track invites a congregation to see the kingdom of God as fundamentally gentle in nature.* Romans 7 sits inside the day in a fascinating way. After the Gospel's invitation, Paul's honest description of the war between desire and action gives a name to one of the heavy burdens we carry. The rest Jesus offers is not the absence of that struggle. It is the company in which the struggle is held.For preachers continuing a sermon series, this week opens a new arc. The four-week Matthew 10 sending discourse is complete. * Matthew 11 begins a movement that will carry into parables and signs in the weeks ahead. The transition from “go out” (Matthew 10) to “come to me” (Matthew 11) is itself the heart of this Sunday's word. Sending and rest are not opposites; they are two sides of the same life. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

Jorge Castorena, an elder at a Arise, speaks on the power of intercessory prayer, and Bethani Simpson tells a personal story on how the Holy Spirit led her in an intercessory prayer.

READINGMatthew 9:14–26 (NKJV)14 Then the disciples of John came to Him, saying, “Why do we and the Pharisees fast often, but Your disciples do not fast?”15 And Jesus said to them, “Can the friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. 16 No one puts a piece of unshrunk cloth on an old garment; for the patch pulls away from the garment, and the tear is made worse. 17 Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.”18 While He spoke these things to them, behold, a ruler came and worshiped Him, saying, “My daughter has just died, but come and lay Your hand on her and she will live.” 19 So Jesus arose and followed him, and so did His disciples.20 And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the hem of His garment. 21 For she said to herself, “If only I may touch His garment, I shall be made well.” 22 But Jesus turned around, and when He saw her He said, “Be of good cheer, daughter; your faith has made you well.” And the woman was made well from that hour.23 When Jesus came into the ruler's house, and saw the flute players and the noisy crowd wailing, 24 He said to them, “Make room, for the girl is not dead, but sleeping.” And they ridiculed Him. 25 But when the crowd was put outside, He went in and took her by the hand, and the girl arose. 26 And the report of this went out into all that land.READINGIsaiah 23:6–14 (NKJV)6 Cross over to Tarshish;Wail, you inhabitants of the coastland!7 Is this your joyous city,Whose antiquity is from ancient days,Whose feet carried her far off to dwell?8 Who has taken this counsel against Tyre, the crowning city,Whose merchants are princes,Whose traders are the honorable of the earth?9 The Lord of hosts has purposed it,To bring to dishonor the pride of all glory,To bring into contempt all the honorable of the earth.10 Overflow through your land like the River,O daughter of Tarshish;There is no more strength.11 He stretched out His hand over the sea,He shook the kingdoms;The Lord has given a commandment against CanaanTo destroy its strongholds.12 And He said, “You will rejoice no more,O you oppressed virgin daughter of Sidon.Arise, cross over to Cyprus;There also you will have no rest.”13 Behold, the land of the Chaldeans,This people which was not;Assyria founded it for wild beasts of the desert.They set up its towers,They raised up its palaces,And brought it to ruin.14 Wail, you ships of Tarshish!For your strength is laid waste.

In this episode of The Reformed Brotherhood, Tony Arsenal walks through Jonah 1–2, focusing on the remarkable prayer Jonah offers from the belly of the great fish. Far from a simple morality tale, the Book of Jonah presents a complex, deeply theological portrait of a disobedient prophet who nonetheless clings to the Lord in his darkest moment. Tony explores the Hebrew literary features that shape how we read Jonah's prayer, the doctrine of divine sovereignty as it operates through human agency, and the rich typological connections between Jonah and the death and resurrection of Christ. Most importantly, the episode grounds Jonah's experience in the Westminster Confession's teaching on sanctification — offering genuine hope to believers who feel buried under besetting sin, assuring them that salvation, from beginning to end, belongs entirely to the Lord. Key Takeaways Jonah is not the hero of his own story — he functions more as an anti-hero whose failures actually make him a more useful and relatable example for ordinary believers. Divine sovereignty operates through, not apart from, human agency — the sailors freely threw Jonah overboard, and yet Jonah rightly says God cast him into the deep; both are simultaneously true. The sequence debate in Jonah 2 matters theologically — whether Jonah prayed before or after being swallowed affects how we read the book; reading it as a strict cause-and-effect sequence risks turning the gospel into a quid pro quo transaction with God. Jonah's "yet I will see your holy temple" is a confession of eschatological faith — in the midst of near-certain death, Jonah expresses confidence not merely in earthly rescue, but in his ultimate destiny as one of God's people. The deep is a Genesis image — Jonah's descent into the primordial waters deliberately echoes the formless void of Genesis 1 and the undoing of creation in the flood, placing his experience within the grand arc of biblical cosmology. Jonah is a prophetic type of Christ's death and resurrection — his three days in the belly of the fish, his descent into the pit, and his emergence onto dry land anticipate and foreshadow the resurrection, as Jesus himself confirms in Matthew 12. Sanctification is real but imperfect — drawing from Westminster Confession Chapter 13, Tony argues that the up-and-down nature of Jonah's spiritual life is not an aberration but a description of the normal Christian life, in which the flesh and spirit remain in perpetual war until glory. Key Concepts Eschatological Faith in the Pit One of the most striking moments in Jonah's prayer is his declaration in 2:4 — "Yet I shall again look upon your holy temple." Tony argues that this is not merely a hope of physical rescue and a return to Jerusalem. Jonah believed he was dying. The waters had closed in to take his life; he was being dragged into underwater trenches that the ancient Semitic mind associated with the very gates of Sheol. In this context, Jonah's declaration is better understood as eschatological faith — a confession that even if God takes his life in judgment, he will still see the Lord face to face in the heavenly temple. It mirrors Job's cry, "Yet in my flesh I shall see God," and anticipates the kind of faith that says, with the father in Mark 9, "Lord, I believe; help my unbelief." Sovereignty and Human Agency Working Together Tony uses Jonah's descent as a teaching moment on the Reformed doctrine of concurrence — the truth that God's sovereign decree and human free will are not in competition but operate simultaneously on different levels. The sailors made a free, agonized decision to throw Jonah overboard; and yet Jonah rightly attributes his casting into the sea to God himself. Tony draws the parallel to Joseph's words to his brothers in Genesis 50: "You meant evil against me, but God meant it for good." This is not a philosophical sleight of hand. It is the consistent testimony of Scripture that God governs all things — including the underwater currents that dragged Jonah to the ocean floor — without reducing human beings to puppets or eliminating their moral responsibility. Sanctification Is Real, Imperfect, and Guaranteed Perhaps the most pastorally significant thread of the episode is Tony's application of Westminster Confession Chapter 13 to Jonah's experience. Jonah makes genuine progress in faith — his prayer is theologically rich and demonstrates real trust in God — and yet he almost immediately slips back behind the curve, making vows the sailors had already made before him, and later in chapter 4, sulking over a dead plant. Tony refuses to read this as a failure of the text. Instead, it is the text faithfully portraying the reality of sanctification: real throughout the whole person, yet imperfect in this life, with an irreconcilable war between flesh and spirit. The hope is not that we will finally overcome that war on our own, but that through the continual supply of the sanctifying Spirit of Christ, the regenerate part will overcome. Salvation — including sanctification — belongs entirely to the Lord. Memorable Quotes Jonah is constantly behind the curve, but for this little moment, for this glimpse in the very center of the book, the pinnacle of the book is Jonah finally catching up to the sailors. All outside visible indicators said he was going to die and he was going to hell. Yet he trusted in the Lord that he would see his holy temple again. God redeems our life from the pit. From the very depths of hell itself, he snatched us like brands from the fire. Full Transcript [00:00:08] Tony Arsenal: Now the word of the Lord came to Jonah the son of Amittai, saying, "Arise, go to Nineveh, that great city, and call out against it. For their evil has come up before me." But Jonah rose to flee to Tarshish from the presence of the Lord. He went down to Joppa and found a ship going to Tarshish. So he paid the fare and went down into it, to go with them to Tarshish, away from the presence of the Lord.  [00:01:24] Storm and Sailors [00:01:24] Tony Arsenal: But the Lord hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up. Then the mariners were afraid, and each cried out to his god. And they hurled the cargo that was in the ship into the sea to lighten it for them. But Jonah had gone down into the inner part of the ship and had lain down and was fast asleep. So the captain came to him and said, "What do you mean, you sleeper? Arise, call out to your god. Perhaps the god will give us a thought that we may not perish." And they said to one another, "Come, let us cast lots, that we may know on whose account this evil has come upon us." So they cast lots, and the lot fell on Jonah. Then they said to him, "Tell us on whose account this evil has come upon us. What is your occupation, and where do you come from? What is your country, and of what people are you?" And he said to them, "I am a Hebrew, and I fear the Lord, the God of heaven, who made the sea and the dry land." Then the men were exceedingly afraid and said to him, "What is this that you have done?" For the men knew that he was fleeing from the presence of the Lord, because he had told them. Then they said to him, "What shall we do to you that the sea may quiet down for us?" For the sea grew more and more tempestuous. [00:02:36] Cast Into Sea [00:02:36] Tony Arsenal: He said to them, "Pick me up and hurl me into the sea. Then the sea will quiet down for you. For I know it is because of me that this great tempest has come upon you." Nevertheless, the men rowed hard to get back to the dry land, but they could not, for the sea grew more and more tempestuous against them. Therefore they called out to the Lord, "O Lord, let us not perish for this man's life, and lay not on us innocent blood. For you, O Lord, has done as it pleased you." So they picked up Jonah and hurled him into the sea. And the sea ceased from its raging. Then the men feared the Lord exceedingly, and they offered a sacrifice to the Lord and made vows. [00:03:15] Fish and Prayer [00:03:15] Tony Arsenal: And the Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights. Then Jonah prayed to the Lord his God from the belly of the fish, saying, "I called out to the Lord out of my distress, and he answered me. Out of the belly of Sheol I cried, and you heard my voice. For you cast me into the dep-- into the deep, into the heart of the seas, and the flood surrounded me. All your waves and billows passed over me." Then he said, "I am driven away from your sight. Yet I shall look again upon your holy temple. The waters closed in over me to take my life. The deep surrounded me. Weeds were wrapped around my head." At the root of the mountain I went to the land, whose bars closed upon me forever. Yet you brought my life up from the pit, O Lord my God. When I-- when my life was fainting away, I remembered the Lord, and my prayer came to you into your holy temple. Those who pay regard to vain idols forsake their hope of steadfast love. But I, with a voice of thanksgiving, will sacrifice to you. What I have vowed I will pay. Salvation belongs to the Lord.  [00:04:23] Jonah Not the Hero [00:04:23] Tony Arsenal: And the Lord spoke to the fish, and it vomited Jonah out upon the dry land Jonah is an interesting book because, as I commented a year ago, Jonah is not necessarily the hero of the story. Uh, if anything, he is kind of the villain in, in some senses. But nevertheless, I think as we'll see today, Jonah still gives us a good example to follow in a sense, and that I think is really the centerpiece of this prayer, is that even as Jonah's going through all of this, his prayer is still remarkably filled with faithful sayings and trust in the Lord. We learned early on in Jonah that Jonah was a prophet during the time of the kings. Uh, he, uh, he seemed to have been a sort of a court temple. He was in the presence of the kings in Jerusalem itself, and he received a calling from the word of the Lord, and this phrase, "the word of the Lord," seems to imply a pre-incarnate, uh, visible manifestation of the second person of the Trinity. So we're not just talking about a, a disembodied voice. We're not just talking about some sort of sense or impression, but the word of the Lord itself, himself, came to give Jonah this mission, to give Jonah this task, to commission him as a prophet to Nineveh. And Jonah gets up and says, "No, thank you," and he goes the opposite direction. We see in that first section there the repeated phrase, "He goes to Tarshish. He boards a ship in Tarshish." The author here, who we, we think is Jonah, is hammering that he did not go where he was supposed to. He went the opposite direction. He went to Tarshish instead of Nineveh, which is 180 degrees the other direction from, uh, from Nineveh on the map. And he boards the, he boards the ship in order to flee the presence of the Lord. He pays, probably buys out the entire ship itself. He pays the fare for the whole ship, and the Lord hurls a great wave, uses the language of weapons. He hurls this storm like a spear. He weaponizes nature itself to correct and chastise and judge Jonah for his disobedience We get to verses seven through 17, and everyone on the boat is crying out to their chosen deity except Jonah. Jonah is asleep in the hold of the ship, oblivious to everything, totally dead to the world and dead to his Lord. The sailors begin to seek divine li- divine wisdom after they wake Jonah. He comes to the deck of the ship, and they cast lots to identify by divine, uh, revelation, sort of a strange practice in the Old Testament or the old, uh, world. Divine revelation that shows them Jonah is the source of this wickedness that is being wrought upon them, at least their impression of it. So they ask Jonah, "Who are you? Tell us who it is that has caused this great calamity." And he says emphatically, "A Hebrew am I." He identifies himself with God's people, and he says, "The Lord is my God, and he made the heaven and the earth and the sea." There's no small amount of irony, and it explains why the sailors are so afraid when he says that God created the heavens where the storm was. He created the sea where they were about to die, and he created the dry land where they were trying to get to. And so this one phrase that Jonah uses almost casually demonstrates that the Lord has total and utter sovereignty over what is going on, which is a theme that we'll see come back again and again through the book The sailors say, "Well, what do we do about this?" And Jonah says, "Throw me into the ocean, because I know that if you do so, then the storm will calm down and you will be saved." Whether he knew this because he's a prophet and it had been revealed to him, or whether he just was surmising that this was the case, we don't know. But the, uh, sailors are hesitant to do so, and we talked about how it was a little bit strange that these, uh, pagan sailors from cultures that d- had no qualms about human sacrifice were suddenly, uh, unwilling to throw Jonah over the sea a- as a, an appeasement offering to this Lord. And we came to the conclusion that they had been regenerated. They had come to faith in this God who created the heavens and the sea and the dry ground. And so they knew intrinsically that this was wrong, that there was a moral imperative not to do this. So they tried to row back to the land. They jettisoned all of their, uh, all of their goods, all of their cargo. They were making for land as best they could, and when it finally became clear that they couldn't do this, they sought the Lord's mercy in saying, essentially, "We don't understand how this is, but please don't put this man's blood on us, because you, Lord, have done as you please," right? The sovereignty of the Lord again comes to the forefront. They finally cast Jonah into the sea, and this is, this is important. They cast Jonah into the sea, and then they worship, they vow vows, and they vow to sacrifice. They offer sacrifices. They seek the Lord, they acknowledge his s- his sovereignty, and they worship him with what they have left. And then rounding out the chapter, the Lord appoints a great fish to come and swallow up Jonah. And we talked about how this, this swallowing of Jonah, although our popular children's books and VeggieTales and other stories we might read to our kids paints the fish often as the vehicle of judgment, it's actually a vehicle of deliverance for Jonah. There's this interesting grammatical feature that happens where in 1:17 the fish is masculine. The, the, the gender of the word is masculine, and then when we get to 2:1 it switches over to the feminine, almost as if to indicate that the whale was pregnant with Jonah, that Jonah was in the whale and was about to be reborn into the world in a new way And that brings us to our passage here today.  [00:10:21] Sequence Debate [00:10:21] Tony Arsenal: I'm gonna read, uh, 1:17 even though that's a little bit outside of our scope. I'm gonna read it along with 2:1 to, to make the point here. It says, "The Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the whale, of the fish three days and three nights. Then Jonah prayed to the Lord his God from the belly of the fish." When you look at the Hebrew text, 1:17 is actually verse 2:1 and 2:1 is then 2:2 and so on and so forth. In the original Hebrew mindset of how this book goes together, these two things were linked together, him being swallowed by the whale and being in the belly of the fish and then him praying was linked together in this sequence. There's a feature in the Hebrew that's called a vav consecutive. You don't need to remember that. Nobody is gonna care about that. But it's, it's a little grammatical feature where it adds this little character to the front of the verb and it indicates a sequence. It's the narrative storytelling. When you look at Genesis 1 it's, "And then God said, 'Let there be light,' and then there was light." It tells you the sequence of events. Sometimes it indicates that it is a strict sequence of events. This happened and then that finished and then the next thing happened and then that finished. And many of the commentators use this passage to justify a perspective of Jonah where Jonah is this rebellious, stubborn prophet who holds out his stubbornness until the very last minute. He's swallowed by the whale, he's getting digested by stomach acid and he sort of finally relents to the Lord and cries out for deliverance and the Lord acquiesces in response to his prayer. That's certainly a possible interpretation. There's lots of good reasons in the, the text here to think Jonah was kind of a chucklehead and was not paying too much attention to what the Lord had for him The other option is to see this as a way for the author of the text to situate this prayer in contrast to other prayers that are not necessarily talked about directly in this text. And I'm gonna take that later view here, and I think it's important. This makes good sense of the text, and we'll explain exactly why that is when we get to the next little section here. But it also protects us theologically if we understand it this way. Jonah is already a book, uh, as I've alluded to, that tends towards a sort of crass moralism or fabulism. We tend to read it as sort of an allegory of if you do the wrong thing, God punishes you, and when you finally do the right thing, He blesses you. And there's a certain level of common grace wisdom to that approach, right? The whole book of Proverbs is-- are these proverbial sayings that if you do this, then the God-- then God will do this. If you raise up your children in the way they will go, they will not depart when they are older. But we also learn in the Book of Job and the Book of Ecclesiastes that those proverbial sayings, although generally true, it's not a magic formula. And so we have this tendency to read Old Testament literature as though it was this sort of like equation, that God punishes us when we're bad. He, uh, He relents from His punishment when we say we're sorry, and we have to be careful about that. If we understand what I'm about to teach from the next section here, that this is not a strict sequence of events, that Jonah began praying before he was swallowed by the whale, and this is simply recording the prayer that was actually within the whale. It helps protect us from seeing Jonah in this sort of quid pro quo, this for that kind of thing. I think we should simply understand this as saying Jonah was in the water, he got swallowed by the whale, and then when he was in the whale, he prayed. It doesn't say anything about whether he was overly stubborn or whether his stubbornness held out. It simply tells us that he was in the pray-- in the whale when this prayer occurred [00:14:23] Sheol and Descent [00:14:23] Tony Arsenal: He says in verse two, he calls out to the Lord out of his distress. He, and God answers him. Out of the belly of Sheol, Jonah cries, and God hears his voice This here tells us that he began praying, right? He was in the water, he was in the deep. All of this descriptive language we're gonna see later on about how deep he was, how quickly the current took him. He was wrapped up in seaweed, his life was fading from him. It was in the midst of all of that that he cries out in his distress. It's a pretty distressing situation. And Jonah, like all of us would, like even most atheists would, cries out to the Lord, even just out of instinct. I think it's kind of crazy for us to think that this man who's now been cast overboard and is being swept to the bottom of the ocean is sure he's gonna die. Somehow, he overrides all of his instinct and his entire life teaching and refuses to pray to the Lord. It just doesn't make sense, and it doesn't make sense of what the text presents here Jonah was in the belly of Sheol. He was in the very, the very womb of Sheol. And there is this interesting contrast that he goes from the belly of Sheol into the belly of the whale. This phrase, the belly of Sheol, is probably roughly equivalent to our phrase about being at death's door, right? It, it may or may not come from some sort of Mesopotamian, um, mythology. It may be a phrase of sort of co-opted into Hebrew, kinda like our phrase at death's door is actually co-opted in from Greek mythology, where there were actually literal doors to the underworld, and people would go there and when they were about to die. Jonah's point is that this was not a small thing. When we watch VeggieTales, he gets thrown in the water, and, like, 13 seconds later, the, the whale comes up and takes him. Jonah was swept down into the water almost supernaturally quick. He was drawn down to the very bottom of the ocean. We talk about the miracle of him surviving in the whale, and it was miraculous for sure, but the miracle of him being swept to the bottom of the ocean and not being crushed by the weight of the water, by the pressure, is equally miraculous. It's no more difficult for God to do that than it is for Him to preserve him in the whale or to raise Jesus from the dead or to create everything from nothing He finally starts to catch up with the pagan sailors. A theme in Jonah is that everyone around Jonah who shouldn't know any better somehow gets to the right conclusion before he does, right? The sailors begin to worship the Lord. They recognize this is divine wrath while Jonah is still asleep in the hold. Later, we'll see that, uh, the, the Ninevites recognize God's mercy and grace and thank Him for it, and Jonah is still mad because the plant he was sitting on d- uh, dies, right? Jonah is constantly behind the curve, but for this little moment, for this glimpse in the very center of the book, the pinnacle of the book is Jonah finally catching up to the sailors. [00:17:34] Sovereignty Explained [00:17:34] Tony Arsenal: He recognizes that it was God who cast him into the depths. This teaches us something about the doctrine of sovereignty and how it relates to human freedom, right? We, we often ask the question, what, what causes rain? Well, you can answer that by saying tiny particles of dust collect water in the air, and once they have enough weight, they fall out of the sky 'cause the air can't hold them up anymore. That's true, and it's good, and that's what nature teaches us. It's also equally true that God causes the rain to fall on the just and the unjust alike, and those two things are not contradictory. So when Jonah says, "You cast me into the sea," he's recognizing, like Joseph does in the Book of Genesis, that what the sailors in this case meant for good but what the brothers meant for evil, God purposed and caused for good. What the sailors did by their own volition, their own free will, they exercised their own, uh, autonomy in the, the horizontal sense to cast Jonah into the sea, God also cast him into the sea As I said, the text here uses language that we may not catch in our English translations to indicate that it's not just the sea here that's the problem. God's sovereignty continues to affect and act on Jonah. The word that we read here as the, the water or the flood, other places refers to the current of a river. The, um, the Euphrates itself is sometimes referred to this, the large- sort of the largest river apart from the Nile that the Egyptian or the, um, Israelite mind would have is the Euphrates, right? This underwater river, this underwater current, the undertow sucks him to the bottom of the ocean. It's like if you're swimming at the beach at the ocean and you get caught in the undercurrent. There's not a lot you can do about it. Y- sometimes even the strongest swimmers can't overcome this, and Jonah in all of his Middle Eastern robes, all of this stuff, probably with all of his baggage, his, his own equipment, things he had on him, is caught in this undercurrent that sucks him to the bottom of the ocean. And it's not just below the surface of the water. He's dropped down into the heart of the sea, the very core. We're seeing this language of him being pulled to the depths. In, in chapter one he goes down, down, down, and now he's being drawn into the belly of the ocean, into the pit of Sheol, into the heart of the waters The picture here is that Jonah doesn't just get thrown in the water and sink. He is actively pulled down to the bottom. This is not just a judgment where perhaps he can swim to the top. Just as the mariners hopelessly tried to reach land, Jonah would've been hopelessly trying to swim against this. We don't actually have any indication he tried, but had he tried, there would've been no chance He goes on to say that the God's breakers and his waves roll him. This is the picture we see if you ever watch surfing competitions on the ocean, where a surfer will get hit by the wave and he just gets rolled over and rolled over and rolled over, and it can be incredibly dangerous. That's why they have like the little lifeguards on the jet skis that zip out there to get them. Because when you get caught in that breaker, you just get rolled over and rolled over and rolled over, and soon you lose track of which direction is up, and even if you did, you couldn't get out This process is not just the forces of nature doing what they do. This is, again, the Lord weaponizing the forces of nature to execute judgment on Jonah This tumultuous and supernatural rapid descent showed Jonah that this is not only the moment in which God wanted to take his life, but was actively casting him away from the g- from the presence of the Lord [00:21:47] Yet I Will See [00:21:47] Tony Arsenal: It says here, um, in verse four, Jonah says, "I am driven away from your sight If you do a word study on this, you start to see that Jonah is pulling language from the creation account. He's pulling language from the fall. He's pulling a lot of language from Genesis itself. He's also pulling from the Psalms, which are pulling from the Genesis account. This word driven away could also be tran- translated as banished. He's cast out of the presence of the Lord. Just as in Genesis 3, we read, "God drove the man out at the east of the Garden of Eden. He placed cherubim and flaming swords." He drove the man out. Genesis 4:14, Cain says, "You have driven me away from the ground." And in Jonah 1:3, we see that Jonah was trying to get away from the presence of the Lord. And I wonder if there was this moment where he goes, "Ooh, I guess I got what I was looking for." Now, the second half of Jonah f- 2:4 here does something a little bit weird, and it's hard to translate. I think we should be honest at times. Hebrew is a language that in some senses is mysterious to us at times. There are still parts of the Hebrew Bible that we're not always 100% sure of. This verse here could be translated... In, in Hebrew it's just a statement. It's, "I, um, I shall again see the holy temple, or your holy temple." How that fits into the text itself is tricky. Some read it as, uh, as a question. "How shall I see your holy temple?" It's actually a statement kind of reaffirming the doubt and the fear and the idea that God was banishing him Most translations translate it as sort of a contrast. He says, "I was driven away from your sight, yet I shall again look on your holy temple." The force of this is even though you're driving me away, even though you're casting me out of your presence, I have faith, I have confidence that I will again see your holy temple The question here, and this is where I think Jonah becomes our example It's certainly possible that Jonah was asserting his belief that he would be rescued from this calamity and he would make his way back to Jerusalem and he would return to the holy temple. I think that what he says in the rest of this, he's recounting what he was praying. What he was praying in this context is not that he would return to the temple. He was confident God was taking his life. He says in verse five, "The waters closed in over me to take my life. The deep surrounded me. Weeds were wrapped around my head." The other way that the phrase holy temple is used in the Old Testament is to refer to the place that God lives in heaven. Jonah was asserting faith that even though he was being cast out of the presence of the Lord in this life, even though he was being justly punished for his sin, even though he was about to enter the belly of Sheol and to enter the pit, the very abyss, that he would see God again in His holy temple. This is a statement of Jonah's belief in his own destiny as one of God's people, destined to be saved by faith in God. In this moment, Jonah trusts the Lord despite all of the appearances that God was out to get him It's not all that different than when we read in Mark chapter 9, where this father brings his, uh, demon-possessed child to Jesus, and Jesus says, "I can heal him." And he says, "If you can do anything, Lord," I'm paraphrasing here. He says, "If you can do it, please, Lord." And he says, "If? All things are possible for me." And the father desperately cries out, "Lord, I believe. Help my unbelief." It's this raw, unfiltered statement of just the human condition on this side of glory, right? I believe in the Lord, but there's always that little part in the back of my head that isn't sure, because we're never going to be perfect. Now, I've said before, and, and this is becoming my new catchphrase, I think, I'm not here to rob you of your assurance of faith. Our, our confession, the Bible, this church, our Reform, broader Reform tradition, the assurance of faith of the Christian is the rightful possession inheritance of every person in this room who trusts the Lord. But it is a reality that at times that assurance is shaken. And if there's ever a time for your assurance to be shaken, it's when you're being dragged to the bottom of the ocean, right? One of the words in here, I don't have it-- I don't actually have it in my notes for some reason, but one of the note, words here, uh, s- about the roots of the mountain, I believe, in the next verse. It's not just that he was dragged to the bottom of the ocean. This word root of the mountain is like the word that's used to cut. He's not just being dragged to the bottom of the sea, he's being dragged to the bottom of a deep sea crevasse. He's literally being pulled into the pit, right? Many, uh, in the ancient Semitic world would have seen these underwater pits. They would have theorized or thought about these underwater crevasses as the actual entry into Sheol. And Jonah sees himself being drawn down into these things. Yet, he believes he will see the good presence of the Lord We read a similar statement, I won't, uh, I won't make us go there for time. We read a similar statement in Job. Job goes through this long speech about all the things that God has done to him, and at the very end of it, he says, "Yet I will see the Lord with my eyes, and he will stand up next to me on, on the earth." Right? Even though Job was going through this unimaginable grief, and we know that Job didn't deserve it in the strict sense, he still was saying, "I'm gonna be destroyed. God is shooting arrows at me," right? "His sword is in my side. He's targeting me. He's sending hornets after me." All of these terrible, vibrant images that he's using to show what God is doing to him, and yet he still trusts. I would say that he trusts that he would see the Lord in the flesh. This is not only Jonah's faith, it's a-- or Job's faith, it's a prophecy of Christ This is alien to our modern mindset. We've been talking about this in the Psalms. Weston's been leading us through the, the lament Psalms We often think that suffering and trials and difficulties are the opposite of blessing and favor. And we might recognize that in some sort of way that in God's economy, one thing leads to another. And again, there's an element of truth to that. James says, "Count it all joy when you face trials of every kind." He's not saying that the trials you're facing are in themselves joyful. You don't have to love when you get sick. You don't have to, you don't have to man up and put a smile on or s- pull yourself up by your bootstraps or whatever analogy you wanna use. It's okay to be sad when bad things happen. It's actually good, right? If we're to weep with those who weep, there's an element of sadness that must come with that, not to mention the one who's weeping is not chastised. But the idea that that only leads to this, that that's just one step in the chain, that's not really the mindset the Bible has. All across the Psalms, in the lament Psalms, all across the prophetic literature, the Book of Lamentations, Habakkuk has this long prayer at the end that's very similar, the entire Book of Job, suffering and sanctification, trials and joy and restoration, they're all sandwiched right there, and there is usually this statement in the middle of it that God will do what is right This is Jonah's example for us, and what an example it is. We'll talk in a little bit about all the ways that this whole scenario is typological of Christ. We'll, we'll get to that. But just for a minute in the middle of this book, Jonah is not such a bad guy. And it's because he still has all his faults that he can be this example for us [00:30:26] Genesis Deep Imagery [00:30:26] Tony Arsenal: As though it wasn't clear enough, Jonah in verse five says that the purpose of the waters closing over him was explicitly to take his life. He's now in the belly of the sea. He's being dragged down to the very roots of the mountain, to the very core of the earth in his mind. He, he thinks he's going to hell in the, the Hebrew mind. There's both this idea that God is dragging him to hell in a very real sense. The Hebrew mind, Sheol was a physical place that people went to, and we learn more about it and that becomes clarified as revelation is progressive, not contradictory, but as, as it's clarified But he uses this word deep, and this is where he's drawing again from Genesis. Genesis 1:2, he says, "The earth was without form and void. The darkness was over the face of the deep." The deep is this sort of like unformed chaotic water. It's what exists before God makes everything orderly and good. And in the fall, and especially in the flood in chapter seven, uh, chapter seven verse 11, the f- the flood itself is a sort of undoing of the order. God opens the floods from beneath, from the bottom of the earth, from the wellspring of the deep, as well as the chaotic waters from outside the firmament, and it all pours back in together and the entire world becomes again this deep, primordial, chaotic water And just as in Genesis God separates the land, in, in Genesis 7 or in Genesis 8, he separates out the land by drying it up, drying up the water. We also see that Jonah has this trust that he will return to the dry land. Again, he's the God of heaven and sea and dry earth. We could even read this phrase, depending on the context, as the abyss, which is this, a- again, is some borrowed language from Greek here that the Hebrews use. But it's this deep, watery, murky place th- full of shadows and darkness. Sounds familiar, I think, right? Christ says that those who are apart from him who refuse to obey will be cast into the outer darkness. This is the imagery that Jonah is seeing. All outside visible indicators was that he was gonna die and he was going to hell. Yet he trusted in the Lord that he would see his holy temple again Apart from God's gracious intervention, Jonah was right. So although God is the one that's bringing him to the depth, bringing him to the pit, dragging him down, using the very currents of the sea, weaponizing these underwater currents that only thousands of years later do we understand, and even then only this much, he also graciously rescues him from this by miraculously appointing a whale or a great fish who comes and swallows Jonah, takes him whole, and keeps him there in his own belly, keeps him there in her own womb when we get to chapter 2. In chapter six, or in verse six, Jonah makes this pivot. Again, he says he's brought to the very bottom of the sea, to the roots of the mountain, which is these deep underwater trenches. He conceptualizes himself now in this locked city behind bars. Again, this jail imagery, this pit imagery, it's all meant to evoke this idea of the final punishment of the wicked. This place of murky, gross water, this place of darkness and, uh, limitations of freedom, he's being taken there. This is the section here where people would actually argue that Jonah dies. He actually dies and is resurrected when he's swallowed by the whale. This comes from language where it says God does not prevent him from going to the pit. God actually draws him to the pit and then raises his life up from the pit. Now, I'm not convinced, um, that we should think that Jonah actually died. I don't, I don't think that the text fully supports that. But it certainly is using this imagery [00:34:45] Christ Typology [00:34:45] Tony Arsenal: This is where we get to some typology about Christ. This is where Jonah really shines as a prophet. Sometimes people wonder why the Book of Jonah is considered a prophetic book, and this along with it is part of that. Jonah, although the sign of Jonah in Matthew and in the other Gospels refers to the belly of the whale, that just as Jonah was in the belly of the whale for three days and three nights, so also Christ will be in the heart of the earth, the pit, for three days and three nights. When we're talking about typology, we can't get too tripped up on the details. We're not talking about strict allegory where this figure is that person and this signpost represents that thing. This isn't Pilgrim's Progress or Chronicles of Narnia, which is not allegory, but it's similar. Topology functions often on sort of these big picture concepts, right? Although there are some typological references that are super detailed, there are also some that are just sort of evocative The idea that Jonah died and was raised to life and sort of incubated in the earth, in- incubated in the whale and sort of reborn into the world, that certainly sounds a lot like a picture of the resurrection And I think we should see it that way. When Christ says that the sign of Jonah is roughly His resurrection, He is tying it to the three days and three nights, but He's not limiting to that Jonah comes to this pivot, and now he starts to reflect on the context of his deliverance. This whole s- this whole prayer should be seen sort of in the light of the thanksgiving psalms. There's a situation in which Jonah is in, and then God rescues him, and he begins to praise him for it. There's elements of lament, but it's really a thanksgiving psalm that he's drawing on here or that he's, he's writing In 2:7, Jonah is either dead or he's actively dying. I don't know about you, but if you've ever, uh, dove into a pool and got a little deeper than you thought you were, and you-- there's that, like, two seconds before you get to the top where you're sure the lights are going out and you've really only been underwater for, like, 45 seconds, but everything in you tells you if you don't get there, you're gonna die. Every instinct you have is to scramble for the surface. Think about how long it took Jonah to be dragged to the bottom of the ocean. Even at this accelerated pace, we're talking about a long time. And we have no reason to believe, and lots of reasons to think otherwise, Jonah was not preserved from the pain and the terror and the difficulty of feeling like you're drowning because he was drowning. He was without oxygen. His life was fading away. And it is in this context of him being on the brink of death, at death's door, in the belly of Sheol, being drawn into the very pit itself, that his prayer reaches the Lord in His holy temple. Right? This gives further evidence to the thought that Jonah is not talking about the temple in Jerusalem. There was, there was theology, and I, I think it's fine theology, that God lived in the temple in a special way. This is the reason that Daniel faces Jerusalem when he prays. There is a sense in the Old Testament that God's special place of presence is the temple in Jerusalem, and that the prayers of the people physically go to that place to be received by God. But Jonah doesn't know which direction the temple is. He's underwater. He's been tossed around by breakers. He has no sense of geography at this point He knows that his prayers are reaching the Lord in his heavenly temple. And they reach him in his heavenly temple just as his life is being lost in the pit. And it is from this moment that God raises him to life, or preserves his life, depending how you read it, and appoints the well to come reach him And some read this next verse as a little bit of a step back for Jonah, and it may be.  [00:39:02] Vows and Idols [00:39:02] Tony Arsenal: He reads, "Those who pay vain regard to i- regard to vain idols forsake their hope of steadfast love. But I, with the voice of thanksgiving, will sacrifice to you. And what I have vowed I will pay. Salvation belongs to the Lord." Jonah didn't see the sailors on the ship vow their vows and offer their sacrifices. That happened after they threw him into the pit and the current sucked him under So we may read this with a little bit of a, "Thank God I'm not like that tax collector," kind of a lens. And there's probably some wisdom for us in that, to recognize that Jonah still hasn't quite gotten there. But it's also very common in the Old Testament to recognize that God treats His people differently because they are different. God brings people to a place of sanctification, and through that process of sanctification, they cease to worship vain idols. And it is absolutely true that those who worship vain idols forfeit their hope of steadfast love from the Lord. That's straight out of the Ten Commandments, right? He visits the iniquity of, specifically of idolatry. He visits the iniquity unto the children to the third and fourth generation. But for those who love the Lord, He loves them with a steadfast love unto thousands We can recognize in Jonah that although he had made great progress in faith, that he still wasn't there yet. And we can recognize that in him because we can recognize that in ourselves. Jonah is the example in this because he is not perfect, because he has not arrived, 'cause he doesn't do a 180 about-face and get everything right going forward We can read this in light of Jonah in chapter four, where he takes big steps back Or we can read this as the regular up and down progress of sanctification in the life of all believers everywhere It is also ironic again, we're back now to Jonah being a little bit behind the curve. He was sent to Nineveh to evangelize the heathens, some of the worst enemies that Israel was going to face, and he ignores that call. And he, instead of going to Nineveh, he goes to Tarshish. He goes the opposite direction, and he does something that would be unthinkable to most Israelites. He goes out on the open ocean. That's just insanity to someone living in the ancient world He should have recognized that the sailors were fearing the Lord when they refused to throw him overboard. I think we all have a sort of innate sense when someone's behavior suddenly changes, and I think most of us, and not in some sort of strange, kooky, charismatic sense, but I think most of us can sort of go, "I think I know why that is." Right, when you, when you see someone at work that suddenly stops lying about everything and stops backbiting and stops taking credit for other people's work, and then you find out a little while linger- longer that they've come to faith in Christ, if we're being honest, we're not all that surprised. But Jonah doesn't get it. Jonah here promises the same things that the sailors already did, so now we're again back behind the curve [00:42:37] Sanctification Confession [00:42:37] Tony Arsenal: To wrap this out, I, I wanna, um, I wanna ground this in something that I think is really vital for us to understand. As I said, Jonah is an example to us because he demonstrates the limited nature of sanctification, but he also demonstrates in a certain sense the fact that sanctification is real and has real effects. So this is a little out of the ordinary, but grab your Trinity Hymnal from the pew in front of you. If you happen to have a copy of the Confession, you could use that if you'd prefer. But open with me to page 927 I have, um, I've been, uh, broadly Reformed most of my Christian life and didn't realize it until I got to seminary. And since I discovered the Westminster Confession of Faith a decade ago, it's not new, uh, not new to me, um, I realized how valuable this resource was. This is essentially a search engine without the internet. And so I wanna just read a little bit out of chapter 13 here, which is our Confessions chapter on sanctification. I'm not gonna read the whole thing, but the, the first, uh, the first section here essentially says that sanctification is real, and it happens throughout the whole person. We talk about total depravity, and there is a sense in which the Christian remains totally depraved after regeneration, in that there still is, there still is corruption within our entire being, uh, that is depraved. There's also an equal sense in which we can say we are totally sanctified in Christ because sanctification is throughout the whole man in which we are renewed after the image of God. So that's section one. And then section two says, "This sanctification is throughout," again, throughout the whole man, "in the whole man, yet imperfect in this life. There abiding still some remnant of corruption in every part, whence ariseth a continual and irre- irreconcilable war, the flesh left lusting after the spirit, and the spirit lusting after the flesh." Now, that may feel like just a crushing burden if you stop reading there, but it lines up with our experience, right? This is Paul in Romans 7, "The good things I wanna do, I do not, and the bad things that I, I kn- I do not want to do, I somehow do. The spirit is willing, but the flesh is weak." We shouldn't read that as though somehow our spirits are purified entirely and our bodies are what's really causing us to sin. This is a picture of the spirit being, uh, our, our spiritual part of us. The part of us that's regenerated is willing, but the part of us that remains corrupt is our flesh And our confession goes on to say, "In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctification- sanctifying spirit of Christ, the regenerate part doth overcome." And so the saints grow in grace, perfecting holiness in the fear of God. This is revolutionary in our broader evangelical world. The storybook Bible, Jonah did a bad thing and he gets punished, and he did a good thing and so he gets better, cannot understand this concept. This is why I think we have to be so careful when we choose what books to give to our little ones, right? I, I make jokes about VeggieTales. I loved VeggieTales when I was in VeggieTales age range. I probably would sit down and watch VeggieTales with Augie when he gets old enough. But we have to be so careful not to let those messages come to our children, or to ourselves for that matter, uninterpreted by the scriptures first and foremost, and our Reformed tradition that we all believe. Amen.  [00:46:49] Assurance in the Pit [00:46:49] Tony Arsenal: This is vital for us When all is said and done, salvation, whether we're talking about justification, sanctification, glorification, resurrection, all of the different stages and phases of our salvation, it is entirely of the Lord. And it's for this reason that Jonah says, "I, with a voice of thanksgiving, will sacrifice to you. What I have vowed I will pay." Salvation belongs to the Lord So this is the application of the sermon, loved ones. No matter how close to or actually into the pit itself we have fallen The, the chapter on assurance of faith, I won't go there, but the chapter in our confession on assurance of faith is very honest with us that our assurance will be shaken, and at times we may not feel as though we have any assurance at all But even when we have fallen that deep into the pit of despair, even when we feel as though we are in the very depths of hell No matter how much our spiritual or physical life is fainting away as we starve for spiritual breath, as we feel that impulse in us that recognizes we're moments away from losing the faith entirely. No matter how much the remnants of corruption in every part swirl around our heads like seaweed, how often do we feel wrapped up in sin? Whatever it is, I don't need to get specific 'cause I'm sure all of you are thinking of something in your head right now that has been swirling around you for years. Maybe it's months, maybe it's years. Maybe you've never felt, since coming to Christ, you've never felt like it wasn't wrapped up around you like seaweed. Besetting sin is something that we need to be serious about, and it's a good cause for us to think hard and deep about our status as Christians, and to go to our pastor and seek the elders' assistance in this. But besetting sin is not, is not a mark that excludes you from, from Christianity. Right? We're justified by faith alone, in Christ alone, by His grace alone. Not because we've overcome our besetting sin alone, right? That's not one of the five solas God redeems our life from the pit. From the very depths of hell itself, he snatched us like brands from the fire And though it is the case that we often are shaken, and at times God, just as he let Jonah, he let Jonah go to Tarshish. God had every ability to stop him from doing a stupid thing, and sometimes he does that, right? I'm sure there's plenty of times we can think about in our lives where we were heading towards sin and God just pulled a U-turn on us, and we are thankful for that. But there are times that he does not, and he lets us, he lets us do that. He lets us suffer the consequences, and he does that to chastise us and bring us back to him And even in the context of that, it is through this continual supply of the sanctifying Spirit of Christ, right?  [00:50:19] God Beautifies His Bride [00:50:19] Tony Arsenal: Christ was anointed by the Holy Spirit from the womb beyond measure. That's in the Book of John. There was never a time where Christ did not have the totality of the infinite sanctifying Spirit of the God, of God. We do not have the totality of the sanctifying Spirit of God. Now, we can get into a discussion after the service about divine simplicity and all the complexity of that, but the reality is that God sanctifies us more and more and more, and He does it by giving us the Spirit more and more. Might be more accurate to say He gives more of us to the Spirit. He gives us to the Spirit more and more. He gives us to Jesus more and more. We are Christ's inheritance. We are His bride. And just as the bride, as they're approaching the wedding, is made more and more beautiful, they start their, their beauty treatments weeks and months ahead of time, right? They're already making their hair appointments. They're already doing what they need to do to feel as beautiful as they can and to be as beautiful as they can on their wedding day. If that's the way we treat human weddings; guys do it too, just not as much. If that's the way we treat human weddings, how much more does God treat the heavenly wedding of His Son to His beloved bride? He's beautifying us, Church. Doesn't always feel like it. Doesn't always look like it, but He is. 

Lyle and TJ react to another frustrating series loss with a lot of the same issues popping up (3:30). They then open the mailbag to answer a number of listener questions, highlighting a potential George Kirby trade, the best moment from the Mariners first half, the importance of Cal Raleigh and Julio Rodriguez in the second half, and more (31:25). Get your Washington Accident Books today from Davis Law Group: DLGSeattle.com/baseball Check out the EQC summer event lineup at: https://emeraldqueen.com/ Get 20% off your Bamboo Sheet Set with code 'MARINE' at: https://cozyearth.com/ Elevate your summer wardrobe with Quince: https://www.quince.com/marinelayer For ad-free episodes, check out our Patreon: patreon.com/marinelayerpod Merchandise, event schedule, and more: marinelayerpod.comEmail us: marinelayerpod@gmail.com Check out Just Baseball: Click here Follow the show on Twitter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@marinelayerpod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Find us on YouTube: Click here Find us on TikTok: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.tiktok.com/@marinelayerpod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Follow TJ on Twitter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@tjmathewson⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Follow Lyle on Twitter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@lyle_goldsteinSee omnystudio.com/listener for privacy information.

Hey Friend, Welcome to the Start That Business Podcast, where Christians with a 9-to-5 get the clarity, strategy, and faith-first guidance they need to step boldly into their calling to start a service-based business without leaving their job yet. In this episode, I sit down with Marc Haine, Customer and Employee Experience Strategist, bestselling author of Lights! Camera! Action!, and founder of Elite Headline Speakers, to talk about why extraordinary client experiences are never an accident; they are designed. By the end of this episode, you will know how to create a client experience so intentional that your very first client remembers you, refers you, and comes back. We get into the small, nearly free moments that make a new client feel deeply cared for, and how taking care of the people around you is what ultimately takes care of your customers. I pray this blesses you. . Today's Episode Spotlight Join the Arise and Shine Prayer Call @ 5 am CST | 6 am EST Join the Arise and Shine 365 Challenge . Ready to Start Your God-Given Business Without Leaving Your Job Yet? Take my free workshop and stop waiting for the conditions to be right. This workshop is for Christians with a 9-to-5 who feel called to start a service-based business. Sixty minutes. Four 15-minute blocks. The biblical, steady, faith-grounded framework for starting your God-given business without leaving your job yet. Join the Free Workshop: How to Launch Your First Service-Based Business Without Quitting Your Job Yet

Arise, O God

Blessing Voice of Reason Family! Please Take Time To Listen In To This Brief Yet Impactful Word The Lord Placed On The Heart Of Pastor Natalie... Our Firm Foundation. God Bless

2026.6.21 | Pastor Preston Keller

Christ's work of building the church encourages the saints and draws unbelievers. Pastor Micah preaches at King's Cross Church.

ALife of impact and Purpose

Tu souffres de fatigue chronique, de maladies auto-immunes, de douleurs diffuses, de troubles digestifs ou d'anxiété que personne n'arrive vraiment à expliquer ? Il est possible que la réponse soit dans ton histoire et dans la façon dont ton corps s'y est adapté.Dans cet épisode, on explore le lien — documenté, biologique, cellulaire — entre les traumatismes vécus dans l'enfance, la réponse de figement du système nerveux, et les maladies chroniques qui peuvent apparaître des années, voire des décennies plus tard.Ce n'est pas une théorie. C'est de la physiologie. Et comprendre ce mécanisme peut changer profondément la façon dont tu te regardes — et dont tu prends soin de toi.

Can you trust Jesus even in your suffering?Jesus raises Jairus' daughter from the dead, showcasing His divine authority and compassion. Despite the doubts and mourning around Him, Jesus brings hope and life, leaving everyone in awe of His miraculous power.Today's Bible verse is Romans 12:12, from the King James Version.Download the Pray.com app for more Christian content including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Pray.com is the digital destination for faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store. Learn more about your ad choices. Visit podcastchoices.com/adchoices

https://www.youtube.com/watch?v=IjxN2VF1Fr4 { “article”: “## When You’re Standing at the Edge of Your PromisennThere’s a moment every believer eventually faces — you’ve stepped out in faith, you’ve followed the call of God, and just when fulfillment seems within reach, everything starts pressing against you. The enemy shows up. Doubt creeps in. You begin to wonder if you heard God correctly in the first place.nnBishop Robert Daniels, speaking at Lineage Church on Father’s Day, delivered a timely word for anyone standing at that threshold: the edge between wilderness and inheritance. Drawing from Isaiah 59, Isaiah 60, and the Gospel of John, he unpacked what it truly means to possess what God has promised — and why the standard God raises against the enemy is more powerful than most believers realize.nn## The Wilderness Strikes Hardest Right Before BreakthroughnnOne of the most important observations Bishop Daniels shared was this: the enemy doesn’t attack randomly. He comes in specifically when you are about to enter into fulfillment.nn”God is a God that declares the end from the beginning,” he said, “but he doesn’t give you any indication about that middle part — that wilderness part, that part where you don’t know your own name sometimes.”nnThis is a pattern as old as Scripture itself. When the children of Israel stood at the border of the Promised Land, they weren’t defeated by the giants — they were defeated by their own perception. Numbers 13 records that the spies said, “We saw ourselves as grasshoppers in our own eyes.” The enemy’s most effective weapon isn’t brute force — it’s psychological warfare that causes you to disqualify yourself from what God has already declared belongs to you.nnWhen you say “I can’t possess this,” Bishop Daniels reminded the congregation, it is essentially the same as saying “God can’t.” That posture grieves the Spirit and cuts you off from the very power that was meant to carry you through.nn## Isaiah 59:19 — Understanding the StandardnnThe anchor scripture for this message comes from Isaiah 59:19:nn”So shall they fear the name of the Lord from the west, and His glory from the rising of the sun. When the enemy comes in like a flood, the Spirit of the Lord will lift up a standard against him.”nnMost believers are more familiar with what the enemy is doing than with what the Spirit of God is doing. We can easily list the attacks, the setbacks, the pressures. But Isaiah tells us something critical: when the flood comes, the Holy Spirit doesn’t stand idle. He raises a standard.nnBishop Daniels spent years studying this passage — consulting Hebrew concordances, examining alternate translations — and arrived at a profound revelation through prayer: the standard the Holy Spirit raises is Jesus Christ himself, lifted up in his crucifixion.nnThis connects directly to Jesus’ words in John 12:31-32: “Now is the judgment of this world. Now the ruler of this world will be cast out. And I, if I am lifted up from the earth, will draw all people to myself.” The cross is not just a historical event. It is the active, ongoing standard raised against every flood the enemy sends.nn## The Power You Don’t See Because You’re Focused on the EnemynnOne of the most convicting threads throughout this message is the challenge Bishop Daniels places before every believer: do you know what Jesus has done better than you know what the devil is doing?nnMany believers operate from a sin-consciousness rather than a righteousness-consciousness. They measure themselves by their failures or their successes and find their identity in what they do rather than in what Christ has accomplished. This is precisely why spiritual fathers matter — the bishop pointed out that fathers in the faith help circumcise that sin-consciousness from their spiritual children, freeing them to walk in the righteousness that comes not from performance, but from the finished work of Jesus.nn”It’s not what you do or what you’ve done, good or bad,” he declared. “It’s what Jesus did.”nnThis is the foundation of possessing your inheritance. You cannot step into what God has for you if your faith is anchored in your own track record. The moment your eyes shift from the standard — from the lifted-up Christ — to your own capabilities or failures, you begin to shrink back just like the ten spies who saw themselves as grasshoppers.nn## John 3:14 — The Pattern of the Serpent in the WildernessnnBishop Daniels brought in a powerful parallel from John 3:14, where Jesus himself draws a comparison: “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.”nnIn Numbers 21, the Israelites were being bitten by serpents because they had spoken against God and Moses during a difficult stretch of the journey — a detour that felt unnecessary to them. God’s instruction for healing was simple and strange: look at the bronze serpent Moses lifted up, and live. No striving. No earning. Just look.nnJesus says he is that standard lifted up. The healing, the freedom, the possession of inheritance — it all flows from looking to him. From believing what has already been accomplished.nnThis is not passive Christianity. It is the deepest kind of faith — the faith that says “it is finished” and acts accordingly, even when the circumstances look like a flood.nn## Entering Your Isaiah 60 MomentnnBishop Daniels spoke of a season he believes the church is entering — what he called an Isaiah 60 moment. Isaiah 60:1 commands, “Arise, shine, for your light has come.” It is a declaration that what belongs to you will come to you. Not because you are striving in need, but because God wants to move his people out of a needy, striving posture and into the fullness of what he has already deposited within them.nnThe Holy Spirit, dwelling inside every believer, reveals what the Father has hidden within you. But you will never access it if you are consumed with what the enemy is doing rather than what the Spirit is revealing.nn## What the Wilderness Is Teaching YounnBefore closing, Bishop Daniels offered a question every believer in a hard season should sit with: “What have you learned about the Father in this season?”nnWilderness seasons are not accidents. They are not signs that God has abandoned you or that you missed his voice. They are the very crucible in which faith becomes real — not just recited, but lived. “You won’t know what faith really is,” he said plainly, “until you come to the end of yourself.”nnGod brings his people to the end of themselves not to humiliate them, but to show them how strong they really are in him. The same God who called you out is the same God who will bring you in.nnIf you find yourself in a season of pressure, discouragement, or confusion today, Bishop Daniels’ word is a timely reminder: the standard has already been raised. The flood the enemy sent against your house does not have the final word. The Holy Spirit has lifted up Jesus — and that changes everything.nnLook up. Your inheritance is closer than you think.”, “keywords”: [“Spiritual Inheritance”, “Faith”, “Identity in Christ”, “Spiritual Warfare”, “The Cross”, “Isaiah 59”, “Breakthrough”, “Spiritual Fatherhood”], “meta_description”: “Discover how to possess your God-given inheritance by understanding the standard God raises against the enemy — the lifted-up Christ of Isaiah 59 and John 12.”, “slug”: “possessing-your-inheritance-through-the-standard”, “summary”: “Bishop Robert Daniels unpacks Isaiah 59:19 and the power of Christ as God’s standard raised against the enemy when you’re on the verge of your inheritance.” }

Michael Heard, an author of the Exodus Study at Arise, speaks on the tension between God's wrath and His mercy, but also about the role of an artist in worshipping the one true God.

Have you ever wondered if Chirch is only for those who have it all together? Have you avoided talking about God's holiness because you feel unsure if you can live up to it or worry about what God might expect from you?Pastor Jonathan leans in, reminding us that it can be humbling and even a bit scary to see how far we are from God's expectations. But he doesn't stop at the discomfort.From Isaiah to Peter to Moses, he gives a hopeful message: God doesn't bring you near to hurt you, but to heal you. What feels like being cut down could actually be God clearing space for something new and whole to grow. Even our seasons of pride or running away from God or running on borrowed faith aren't the end. The are invitations to see God, surrender, and be transformed.Scriptures ReferencedExodus 3:1-6; 2 Chronicles 26:1-23; Isaiah 6:1-13; Ezekiel 1:26-28; Luke 5:7-8; Galatians 5:19-26; Philippians 3:8; 1 Peter 1:14-15Key InsightsGod's holiness is present in His mercy and grace.When we see God's holiness, we are undone, but there is life in surrender and transformation.Approaching faith casually can lead to spiritual drift or pride.The path to renewal begins with humility and letting God “cut away” what doesn't belong.Key Sections00:00:00 - The Vision of HolinessIsaiah's experience shows how foreign and overpowering God's holiness is. It makes people feel small, but it also drives us to want to understand more and to change for the better.00:04:29 - Wrestling with HolinessIt seems like we seldom talk about holiness. There's a shared discomfort and inability to articulate something so awe-inspiring as God's holiness. Yet knowing His holiness is vital to knowing Him.00:08:21 - Responding with HumilityWhen we compare ourselves to others, we can feel pretty good about ourselves. But when we see the true standard of God's holiness, we are led away from pride and into deep humility.00:14:27 - God Closes the GapEven though we want to avoid what reveals our flaws, God shows us a path to closeness through sacrifice. This proves that He wants to restore us, not judge us, and that His holiness highlights His love and mercy.00:17:14 - Lessons from UzziahUzziah's life is both a warning and an encouragement. Trusting in someone else's faith or being too proud can lead to failure. However, knowing God personally and staying humble helps us stay close to Him and fulfill His purpose.00:24:57 - The Gift and Danger of Repeated ExposureComing close to sacred things without respect creates spiritual callousness. Real healing happens when we surrender and let God show us and take away our pain instead of hiding it or arguing with Him.00:28:46 - Surrendering for RestorationHumility and surrender—not performing or pretending—are the only ways to step forward into God's healing and restoration, moving us from brokenness to belonging.00:33:29 - Letting God Heal What HurtsWe should let God heal our deep wounds. It ends by encouraging us that getting rid of unhealthy things helps us get ready for new life. It concludes with hope and invites us to respond through worship.https://springhouse.captivate.fm/episode/arise-in-holinessSubscribe & Follow the PodcastDownload our appOur WebsiteOnline Tithes & OfferingsJoin our LivestreamGathering TimesSundays, 9:00 AMSundays, 11:00 AMThursdays, 6:00 PMContact InfoSpringhouse Church14119 Old Nashville HighwaySmyrna TN 37167615-459-3421CCLI License 2070006

TODAY'S TREASUREWe have this hope as an anchor for the soul, firm and secure. Hebrews 6:19Send us a comment!Support the show

But [Elijah] went a day's journey into the wilderness and came and sat down under a broom tree. And he asked that he might die, saying, “It is enough; now, O Lord, take away my life, for I am no better than my fathers.” And he lay down and slept under a broom tree. And behold, an angel touched him and said to him, “Arise and eat.” And he looked, and behold, there was at his head a cake [of bread] baked on hot stones and a jar of water. And he ate and drank and lay down again. And the angel of the Lord came again a second time and touched him and said, “Arise and eat, for the journey is too great for you.” And he arose and ate and drank, and went in the strength of that food forty days and forty nights to Horeb, the mount of God.” (1 Kings 19:4-8)

TODAY'S TREASUREBlessed be the God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforts us in all our tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.  For as the sufferings of Christ abound in us, so our consolation also abounds by Christ.2 Corinthians 1: 3-5Send us a comment!Support the show

In part two, Travis takes us back in time to Western New York State during the beginning of the Jacksonian era. The plans of 50-year-old William Morgan to publish Masonic secrets turned into one of America's first nationwide true-crime media frenzies. After Morgan and printer David C. Miller threatened to expose the inner workings of Freemasonry, local Masons responded with lawsuits, surveillance, sabotage, armed mobs, bogus warrants, arson attempts, kidnapping, and possibly Morgan's murder in the Niagara River.  This episode follows the story from Batavia taverns and print shops to the Ontario County jail, the road to Rochester, the failed Canadian handoff, and the grim stone powder magazine at Old Fort Niagara where Morgan was last known to be held. We also dig into the forgotten role of David C. Miller, the “Masonic spy” Daniel Johns, the propaganda war between Masons and Anti-Masons, and how the scandal helped create the first major third party in American politics. Brad: https://x.com/LoveAndSaucers https://www.instagram.com/bradwtf/ Julian: https://superstructurepodcast.com/ https://www.instagram.com/superstructurepodcast/ Cursed Media: https://www.instagram.com/cursedmediadotnet/ https://www.cursedmedia.net/ Subscribe for $5 a month to get all the premium episodes: www.patreon.com/qaa Produced by Liv Agar & Corey Klotz. Theme by Nick Sena. Additional music by Pontus Berghe. Theme Vocals by THEY/LIVE (https://instagram.com/theyylivve / https://sptfy.com/QrDm ). Cover Art by Pedro Correa: (https://pedrocorrea.com ) https://qaapodcast.com QAA was known as the QAnon Anonymous podcast. The Hoop Pole Knights Abridged version of a 19th Century Anti-Masonic Song Some poets sing in epic strains, Of warriors and their fates, And some that rise and some that fall, Of kingdoms and of states; But hark ! the while in loftier song, And more sublimely grand, I sing to all the listening world The brave Masonic Band. The world was still, and wonders rare, Save now and then a dream Of railroads, and of side canals, And guns that go by steam; When Morgan swore a mighty oath, In spite of friends or foes, That he, for cash or conscience' sake, Would Masonry disclose And Miller swore to print the tale, And spread it far and near, That all the blind on earth might see, And all the deaf might hear; That from the greatest to the least, By Scripture rule, forsooth, That all should come to knowledge of The hidden light of truth. Then hell broke loose, and all the host Of Masons circled round, To kidnap both, destroy the book, Or burn Batavia down; And fury seized on many a brain, And vengeance seemed to start, In room of Love and Charity, From many a Mason's heart. And then the General Hoop-pole Knight, Renowned for chivalry, Began to feel that feather grow, Called popularity ; And how if he succeeded well By prowess in the fight, That he should be a Senator, As well as leading Knight: "And cried, ' Arise my friends, arise ! With pistols, swords, and dirks, Hoop-poles and knives, and cudgels strong, Prepared for bloody works; Without regard to powers that be, Or laws that men devise, On Miller, seize, and seize the book-- Succeed, or sacrifice.' On foot, on horse, in wagons stored, They marched ten miles or more, To guard their victim of revenge, And triumph in his gore; The while the people rose in strength, With blood at boiling heat, And sent him back to printing books, And made the band retreat. Nay, since the days of Don Quixote, When windmills were his foe, There has not been a scene like this, Unless in shades below; And even Don would laugh, and shake His sides till in distress, Had he but seen the Yankee Knights Attack a Printing Press.

TODAY'S TREASUREBehold, He that keeps Israel neither slumbers nor sleeps.Psalm 121:4Send us a comment!Support the show

"Build a boat." It was a quiet word received during prayer, mysterious enough that Tammy Darling joked it might mean a cruise was on the horizon. Weeks passed with no further clarity — and then the storm hit. Her husband's diagnosis of thyroid cancer arrived suddenly, and what had seemed like a cryptic phrase became a lifeline of meaning: they were going to the other side, and they were going to need a boat to get there. In this deeply personal and faith-stirring episode, Tammy walks us through one of the hardest seasons of her life with honesty and hard-won hope. The story Jesus tells in Mark 4 is one every storm-tossed believer needs to hear again. A long day of ministry. A boat. A sleeping Savior. Waves battering the sides. Disciples terrified. And then — a word, and stillness. Jesus never promised His followers smooth water. He promised to go with them to the other side. What Tammy discovered through her husband's surgery, the surgeon's devastating words, eight months of uncertainty, and finally a cancer-free scan, is that the middle moments are not wasted moments. They are sacred. They are holy. And some of the greatest growth in faith comes not from being rescued out of the storm, but from being carried through it, all the way to the other side. Today's Bible Verse "That day when evening came, he said to his disciples, 'Let us go over to the other side.'"— Mark 4:35, NIV Ponder Today Jesus never promised calm water — He promised to go with us. The disciples weren't guaranteed a smooth crossing. They were guaranteed His presence in the boat. That promise belongs to you too, in whatever storm you are currently navigating. God sometimes prepares us for storms before they arrive. The word to "build a boat" came weeks before the diagnosis. God's preparation is not always obvious in the moment, but looking back, His faithfulness is unmistakable. The middle moments are sacred, not wasted. The stretch between the storm rising and reaching the other side is where faith is genuinely tested and genuinely grown. Don't despise the middle — it is doing a holy work in you. It is okay to believe and still struggle with unbelief. Like the father in Mark 9:24, Tammy cried out, "I do believe; help me overcome my unbelief." That honest prayer is not a failure of faith. It is faith in its most courageous and human form. Getting to the other side may not look the way you imagined. The cancer was not removed in surgery as hoped. The healing came eight months later, by a different means, on a different timeline. God's ways to the other side are rarely the ones we would have chosen, but they are always faithful. A Prayer for You Today Jesus, we thank You that even through the roughest of storms, You are with us. In that knowledge, we can rest, even as You rested in the boat while the storm raged on. When You say we are going to the other side, we rest assured that we will make it through whatever trial we are facing. You are truly with us in all things. With grateful hearts we pray, Amen. Don't Miss an Episode If today's prayer steadied your heart in the middle of a storm you didn't see coming, we'd love to stay connected. Subscribe to the LifeAudio newsletter at LifeAudio.com for daily prayers, devotionals, and more content to anchor your faith through every season of life. If you like this podcast, be sure to check out our sister podcast, Your Nightly Prayer - an evening Christian prayer podcast to help you end your day in conversation with God. https://www.lifeaudio.com/your-nightly-prayer/ Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

TODAY'S TREASUREThe Lord is close to the brokenhearted and saves those who are crushed in spirit.Psalm 34:18Send us a comment!Support the show

Pastor Austin Wofford introduces a House Church Plant in Louisville and the vision for expanding what God is doing at Arise. Nick and Hannah are heading the charge in Louisville and they explain their calling and mission.

The Christian Dilemma - Are You Ready for God's Truth?In this powerful episode we look at how Jesus spoke openly yet withheld information through the way He communicated. It's the beautiful art of Christian speaking because not everyone is ready to hear God's truth.This is week 3 in our bible study on "gates." Join Pastor Carina for digital disciple each week and mature your spiritual authority by going deeper into the things of God. Every Wednesday we grow our faith together - fellowship begins at 1:30pm Pacific Time.Pastor Carina is a Christian life coach, Keynote Speaker, and Mentor who God has uniquely gifted to activate others in the body of Christ. She carries an anointing to stir dormant callings, awaken spiritual gifts, and ignite Kingdom assignments,  empowering believers to step boldly into their God-given identity, walk in divine purpose, and bear lasting fruit for His glory. She's the Founder of Trumpets of Tirzah, an international apostolic center for women that facilitates purpose discovery, Kingdom lifestyle practices, and biblical leadership disciplines so that women can live, and lead, a "new creation" life that reflects Jesus. Her personal coaching, group mentoring, and Tirzah University courses provide keys of radical transformation that launch women into spheres of influence around the world.Hungry for more…Tirzah University, the religious education department of Trumpets of Tirzah, is the only educational institution in the world that focuses on the Apostolic role of women in the body of Christ while educating, equipping and empowering women to walk confidently in their God-given role. Come study with us: www.TirzahUniversity.com DONATE TODAYYour support plants seeds and grows the Kingdom of God! We are a 501c3 - www.trumpetsoftirzah.com/donate******************************************************** Awaken. Arise. Advance.https://www.trumpetsoftirzah.comDo you want your Christian product advertised on our podcast? Book your ad on Fiver.https://www.fiverr.com/s/NNLl8pN Get your Amplified Bible: https://www.christianbook.com/Christian/Books/product?event=AFF&p=1223731&item_no=0446538We host in-person and virtual events. Check out our website events page to join in the fun. We are a community of women leaders with creative hearts desiring to follow the examples of Jesus above all else. We are located in the heart of Temecula, CA.Let's connect and journey through life together! We are a mature community of Kingdom believers standing bolding in God's truth and partnering with the Holy Spirit.Shopping for Christian gifts? Here's a link to discounted quality gifts: https://www.christianbook.com/page/gifts?event=AFF&p=1223731Engage daily with us! Instagram https://www.instagram.com/trumpetsoftirzah/ TikTok https://www.tiktok.com/@trumpetsoftirzahLinkedIn https://www.linkedin.com/company/trumpetsoftirzah iHeart Radio  ⁠https://www.iheart.com/podcast/269-trumpets-of-tirzah-120477377/⁠ Amazon Music. ⁠https://music.amazon.com/podcasts/c0203ed1-9b85-426a-85f5-5350e82ab730/trumpets-of-tirzah⁠ Apple Podcasts. ⁠https://podcasts.apple.com/us/podcast/trumpets-of-tirzah/id1551900025⁠ Spotify https://open.spotify.com/show/4DCT4KBVsmzfnqyobR4ZwF Apple Podcasts. https://podcasts.apple.com/us/podcast/trumpets-of-tirzah/id1551900025YouTube: https://www.youtube.com/c/TrumpetsofTirzahRumble: https://rumble.com/c/c-5936184#journeyoffaith #spiritualgrowth #digitaldiscipleship #spiritualquestions #faith #virtualfellowship #lifestylechristianity #temecula #kingdomconnections #womensbiblestudy #intentionalfaith #kingdomnetwork #kingdomvalues #christianlifestyle #christianlearning #spirituallearning #maturebelievers #growyourfaith #apostolicprinciples #biblerevelation #kingdomimpact #kingdombuilders  #spiritualauthority #holyspirit #womenoffaith #christianpodcast #podcastforwomen #apostolicteaching #kingdompodcast #womanpastor #womanapostle

MeidasTouch host Ben Meiselas reports on Donald Trump's health collapsing as his 22 doctors are uncovered. Remember to subscribe to ALL the MeidasTouch Network Podcasts: MeidasTouch: https://www.meidastouch.com/tag/meidastouch-podcast Legal AF: https://www.meidastouch.com/tag/legal-af MissTrial: https://meidasnews.com/tag/miss-trial The PoliticsGirl Podcast: https://www.meidastouch.com/tag/the-politicsgirl-podcast Cult Conversations: The Influence Continuum with Dr. Steve Hassan: https://www.meidastouch.com/tag/the-influence-continuum-with-dr-steven-hassan The Weekend Show: https://www.meidastouch.com/tag/the-weekend-show The Ken Harbaugh Show: https://meidasnews.com/tag/the-ken-harbaugh-show Majority 54: https://www.meidastouch.com/tag/majority-54 On Democracy with FP Wellman: https://www.meidastouch.com/tag/on-democracy-with-fpwellman Uncovered: https://www.meidastouch.com/tag/maga-uncovered Learn more about your ad choices. Visit megaphone.fm/adchoices

This talk was given by Diana Clark on 2026.06.10 at the Insight Meditation Center in Redwood City, CA. ******* Video of this talk is available at: https://youtube.com/live/8yecMJcLBzk. ******* For more talks like this, visit AudioDharma.org ******* If you have enjoyed this talk, please consider supporting AudioDharma with a donation at https://www.audiodharma.org/donate/. ******* This talk is licensed by a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License