Podcasts about babylonian exile

Join my husband and I as we go through the entire Bible in a year, in conjunction with the Bible Discovery Guide and The Daily Show. This weekend we tackle some of the Bible's most fascinating questions about God's glory leaving the Temple, the destruction of Jerusalem, Babylon's downfall, and the remarkable prophecy of King Cyrus. If you want to know your Bible better, then this is a great place to help deepen your big picture understanding.

Join hosts Rod Hembree and Janice as they delve into the fascinating world of Ezekiel's prophecies. This audio program explores the vivid visions and historical context of the prophet Ezekiel, providing insights into his life during the Babylonian exile. Discover the significance of Ezekiel's experiences and the messages he conveyed through divine revelations. Perfect for those interested in biblical studies and prophetic literature.

Jeremiah 29:1-23// Nathan MillerWe often hear Jeremiah 29:11 quoted on graduation cards, but what does it mean when it is spoken to people living as captives in a foreign land? In this study of Jeremiah 29:1-23, we look at the letter Jeremiah sent to the exiles in Babylon. Instead of telling them they would escape quickly, God told them to plant gardens, build houses, and pray for the peace of the city they were trapped in. This sermon explores what it looks like to trust God when life does not look the way you planned, how to find him when you search with all your heart, and why his promises are reliable even in the middle of difficult seasons.SERMON NOTES (YouVersion): https://bible.com/events/49636417 PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2542/responses/new26.07.19

Jeremiah 29:1-23// Rachel NesseWe often hear Jeremiah 29:11 quoted on graduation cards, but what does it mean when it is spoken to people living as captives in a foreign land? In this study of Jeremiah 29:1-23, we look at the letter Jeremiah sent to the exiles in Babylon. Instead of telling them they would escape quickly, God told them to plant gardens, build houses, and pray for the peace of the city they were trapped in. This sermon explores what it looks like to trust God when life does not look the way you planned, how to find him when you search with all your heart, and why his promises are reliable even in the middle of difficult seasons.SERMON NOTES (YouVersion): https://bible.com/events/49636418 PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2509/responses/new26.07.19

Jeremiah 29:1-23// Karis WalkerWe often hear Jeremiah 29:11 quoted on graduation cards, but what does it mean when it is spoken to people living as captives in a foreign land? In this study of Jeremiah 29:1-23, we look at the letter Jeremiah sent to the exiles in Babylon. Instead of telling them they would escape quickly, God told them to plant gardens, build houses, and pray for the peace of the city they were trapped in. This sermon explores what it looks like to trust God when life does not look the way you planned, how to find him when you search with all your heart, and why his promises are reliable even in the middle of difficult seasons.SERMON NOTES (YouVersion): https://bible.com/events/49636419 PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2553/responses/new26.07.19

Jeremiah 29:1-23// Taylor FairWe often hear Jeremiah 29:11 quoted on graduation cards, but what does it mean when it is spoken to people living as captives in a foreign land? In this study of Jeremiah 29:1-23, we look at the letter Jeremiah sent to the exiles in Babylon. Instead of telling them they would escape quickly, God told them to plant gardens, build houses, and pray for the peace of the city they were trapped in. This sermon explores what it looks like to trust God when life does not look the way you planned, how to find him when you search with all your heart, and why his promises are reliable even in the middle of difficult seasons.SERMON NOTES (YouVersion): https://bible.com/events/49636420 PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2546/responses/new26.07.19

Telling the Story: Part 2 Acts 7:1-16 by William Klock When I was an American school kid in the 70s and 80s I learned that the defining events in the history of the United States were was the founding of Jamestown in 1607; the landing of the Pilgrims at Plymouth in 1620; and, of course, the Revolutionary War that began in 1775 and the signing of the Declaration of Independence—well—almost exactly 250 years ago.  There were plenty of other events that shaped the story, but those were the events that set the United States on its trajectory: a heritage from Britain with a good dose of religious freedom and Protestant work ethic coming together in a grand expression of the rights of man shaped by the Enlightenment.  Were there flaws?  Yep.  Slavery was a big one.  But the way I learned the story, the British mainland colonies of North America were on the fringe of the slave trade.  We received a tiny fraction of it.  The real slavery problem was in the Caribbean and Latin America.  Plus, we dealt with it.  The whole Civil War thing—a tragedy.  But it was a story to be proud of. But in 2019, the New York Times began a new publishing project.  They called it The 1619 Project.  It was subtitled, “A New Origin Story”.  Why 1619?  That was the year the first African slaves were brought to Virginia.  Before the Pilgrims.  Before the Declaration of Independence and the Constitution.  It was a deliberate attempt to reframe the story of the United States.  Instead of a story rooted in a proud English heritage and religious liberty and Enlightenment ideals of freedom and liberty, the 1619 Project told the story of the United States as one rooted in racism and slavery and oppression.  Instead of a story that makes you stand proud, it's a story meant to instil shame and guilt. The 1619 Project didn't come out of nowhere.  It made public a story that many people had already been telling, especially to younger generations. And, as you would expect, this resulted in a great cultural clash.  Both sides shouting at the other, basically saying, “How dare you tell our story wrong!”  It wasn't so much a matter of the events themselves.  Both versions of the story involved the same events, the same people, and all of that.  But it highlights how much how you frame a story, how much you stress certain events and people and ideas over others, that you can end up with stories that are essentially the same, while dramatically different.  One instils national pride; the other instils national shame.  That doesn't mean there's no right or wrong.  Framing the American story as if slavery and racism are its fundamental core is dishonest.  But at the same time, telling a story that glosses over those evils for the sake of instilling pride, well, that's a problem too. And as much as this Postmodern metanarrative dilemma was nowhere on the radar of First Century Jews, I think it's a good way to understand what was going with Jews in those days and it's a good illustration of what Stephen is doing in his speech before the Sanhedrin in Ats 7.  [It's page 1087 in the Pew Bibles.]  There were different “parties” competing for influence and control in First Century Judaea and as much as they all told the same story of Israel, reaching back to Abraham and Moses and David, to the law and the Prophets, all rooted in the same exodus and exile and the same promises, how they told the story produced very different results, different feelings about Israel's present situation, different ideas about the future and how to get there—just as how I learned American history makes you smile when you see the Stars and Stripes, but others, having learned The 1619 Project story, feel shame. For Pharisees, unfaithfulness to the law resulted in exile—one that was still effectively ongoing—and only national faithfulness to the law would get them out of it.  For the Sadducees, that was all in the past.  God had restored them from their exile, and the temple and its priests were the proof.  All was well.  For the Zealots, the story said that armed revolution was the only way out of their oppression.  For the Essenes, the group responsible for the Dead Sea Scrolls, the story said that the everyone and everything had been defiled by unfaithfulness, even the temple itself.  God would wage holy war on the unfaithful, so they—the only truly righteous ones—retreated to the desert to wait and to keep pure.  And there was the historian Josephus.  A generation later, he told the story—after the disaster had happened—to say that the Jewish revolutionaries had brought God's wrath on themselves and that God had raised up the Romans to act as his instrument of judgement.  Same story, but the different ways they told it, the different parts they emphasised, the way they interpreted certain events like the Babylonian Exile, landed them in very different places.  Like I said last week, the story got them to the airport, but they were all waiting at different gates—and none of them the right gate for the God's real homecoming.  That said, all of them held the same markers of Jewish identity dear: the torah, the temple, the promised land, their circumcision.  They disagreed on a lot, but attack any of those things and they'd all join in stoning you after charging you with blasphemy. So what Stephen is doing before the Sanhedrin, backing up all the way to Abraham and telling the story yet again, was in good keeping with what was going on in First Century Judaea.  So—in case you missed last week or have forgotten—in the first sixteen verses, Stephen began telling the story of Jesus and the Spirit by going back to Abraham.  This was the moment when the God of glory—Stephen wants to stress that he's here to glorify the God of Israel, not blaspheme him or his holy things—Abraham was the moment when God stepped into the darkness and misery of his broken, fallen, corrupted creation and called to Abraham.  In Abraham, God was launching his project to restore rebellious humanity to himself and to set to rights the creation that we broke.  Now, there was more to it than this—it's online if you missed or forgot it—but Stephen's main point is that the gospel is not a departure from the story of Israel.  It's not something new that has no roots in what happened before.  He's saying to the Jewish elders: When the God of glory, the God of Israel called Abraham out of Ur and settled him in the promised land and established his covenant with him to make him a nation, that was the beginning of the story that brings us to Jesus, to the cross and the empty tomb, to the ascension and to Pentecost.  The story of Abraham is the story of the gospel and vice versa. Remember, they accused him of blaspheming torah and temple and Stephen's saying, “No way!  Torah and temple are good.  They're glorious.  They're how God prepared us and brought us to Jesus.”  Like I said last week, when you leave your car and board the ferry, you are in no way saying your car was bad.  It got you to the ferry.  But you can't drive on water.  Now it's time do something new—to do the very thing your car brought you to do. And then from Abraham to Joseph.  Stephen tells Isreal's story in such a way to highlight that when the God of Israel acts to bless and to save his people, it's often in unexpected ways.  Abraham was promised the land of Canaan, but never had any more of it than a little burial plot.  And Jacob and his sons were forced to flee the land of Canaan in order to survive a famine.  And Jacob's sons were wicked men who sold their brother, Joseph into slavery after nearly choosing to murder him.  And Joseph went from slavery to prison.  How was God going to work anything good from any of that?  But he did.  The sovereign God was at work all along.  Slavery and prison led Joseph to the premiership of Egypt just in time deliver his family when they arrived.  None of them had ever expected any of that.  But God delivered them.  And Stephen's telling of the Joseph story also highlights that gracious forgiveness has always been at the heart of the story of God and his people.  There was Joseph, hated, abused, sold into slavery by his brothers, but instead of taking revenge, he welcomes them and throw a party. This is what Jesus had been doing as the lost sheep of Israel, the tax collectors and sinners, came to him in repentance and faith. And this is the sort of rejoicing that would take place in heaven were the Sanhedrin to see how the story leads to Jesus and repent.  God was waiting for them with open arms and a promise of blessing, and they should know that, because that's how God's great story has always worked.  It's the key in which this great symphony is written. So now, Moses.  As important as Abraham and Joseph were, Moses stands like a colossus over the story of Israel.  Moses was the deliverer who led Israel out of Egypt and parted the sea.  It was Moses who went up Mt. Sinai and saw God for himself.  It was Moses who came down and delivered the torah to Israel.  It was under Moses that God made a nation out of Abraham's family.  And this is where they've accused Stephen of blasphemy.  They've accused him of speaking against the torah and temple and Moses.  So look at Acts 7, beginning at verse 17.  Stephen highlights three things about Moses.  The first thing he stresses is how Moses was raised up by God to be the right man at the right place at the right time—even though no one would have guessed at the beginning that Moses was God's man for the hour. Stephen says: “God had sworn an oath to Abraham.  [Remember the promise to make him a great nation and to give his descendants the land of Canaan?] When the time drew near for this promise to be fulfilled, the people had increased and multiplied in Egypt, until another king arose over Egypt, one who had not known Joseph.  He got the better of our people, and ill-treated our fathers, forcing them to abandon their newborn children so that they would die.  It was at that time that Moses was born, and he was pleasing to God. He was nursed for three months in his father's house.  But, when they abandoned him, Pharaoh's daughter claimed him and brought him up as her own son.  So Moses was educated in the full teaching of Egyptian wisdom, and he was powerful in what he said and did.” Already, in the life of Joseph, Stephen has stressed that God works human evil for good.  Nothing escapes his sovereign hand.  And just so with Moses.  First, this new Pharoah decides to make slaves of the Hebrews.  Not good.  And then, when their numbers increase so prolifically that Pharaoh fears being able to control them, he hatches a plan to murder all the baby boys.  And so Moses ends up in a basket in the river, where Pharaoh's daughter finds him and decides to raise him as her own.  God turns Pharaoh's hate, prejudice, and injustice against him, sovereignly placing one of those Hebrew boys right in Pharaoh's own home, raised at Pharaoh's expense, and tutored by Pharaoh's own tutors in the famed wisdom of the Egyptians.  God ensure the story is full of irony.  Pharaoh unwittingly nurtures and educates the very man who will be his downfall.  And Moses, himself, receives the training needed one day to oversee, to govern the people of Israel.  Again, at the time, none of this made any sense.  No one could see any significance to the story as it was unfolding.  But God has a plan and one of the things the Jewish people learned from Moses' story—and so many others—is to trust God.  In the famous words of William Cowper, God moves in a mysterious way.  It's another motif in the divine symphony—one that comes back over and over and that God's people out to recognise when they hear the music. Second, Stephen stresses the rejection of Moses by his own people.  Look at verse 23: “When he had grown to forty years old, it came into his heart to see how his brothers, the sons of Israel, were doing.  He saw someone being wronged, and came to the man's defence; he took revenge on behalf of the man who was being oppressed, by striking down the Egyptian.  He thought his kinsfolk would grasp the fact that God was sending him to their rescue, but they didn't. “The next day he showed up as two Hebrews were fighting, and he tried to bring them back together again. ‘Now then, you two,' he said, ‘you are brothers! Why are you wronging each other?'  But the man who was wronging the other wasn't having it.  ‘Who made you a ruler or judge over us?' he retorted, pushing him away.  ‘Do you want to kill me in the same way you killed the Egyptian yesterday?'  At that word, Moses ran away, and lived as a guest in the land of Midian, where he had two sons.” Yet another motif in the symphony, another recurring theme in the story.  Jesus wasn't the first of God's deliverers to be rejected by his own people.  The story highlights that this is sometimes how God works.  Now, there's no one-to-one equivalence between Moses and Jesus.  Moses was rejected because he wasn't ready yet.  He had a desire to see his people freed, but he hadn't yet been called by God to that mission, nor had he received instruction on how to do it God's way.  This way of telling the story, this way of looking back to the Old Testament is something we see all through the New Testament.  I think of the way Matthew regularly explains how something in the Jesus story “fulfils” this or that thing from the Old Testament.  And often we're left wondering how the connection works.  Thanks largely to the Church Fathers, we've been taught to see these connections as literal prophecies or as “types”, as spiritual shadows that prefigure Jesus and various events in his life.  That's kind of close, but it's not quite what Stephen (or Matthew) do.  When Matthew, for example says that in the birth of Jesus Isaiah's words about the virgin conceiving and bearing a child are fulfilled, we wonder how that works.  Isaiah was talking about a young woman in his own day bearing a child…and she wasn't a virgin.  What Matthew was doing was pointing back to an event in Israel's past, in Israel's story, where the birth of a child to a young woman—maybe a princess, maybe the Prophet's wife…it's not clear—but where the birth of this child signalled that God was about to act to deliver his people.  Matthew latched onto that.  This is how God works, but this time—in the birth of Jesus—it's not just a young woman, it's an actual virgin, and this time God's not just delivering his people from a foreign king; this time it's deliverance from sin and death.  Matthew recognised the motif in the music.  It was there in Isaiah's day, a lone violin telling a story that most people missed, but in the birth of Jesus that motif returned, and this time the whole symphony was playing it. Stephen's drawing on the story of Moses the same way.  Moses was rejected by his own people.  A repeating theme in the story that the Sanhedrin—people who know this story, know this symphony so well already—a theme they ought now to see plain as day in what happened to Jesus.  It should be obvious.  They were the ones playing the instruments this time, after all. And then, third, Stephen stresses how through Moses, the God of glory, the God of Abraham, Isaac, and Jacob, the God Israel had known for two thousand years, had revealed himself in a new way that no one had expected.  Look at verse 30: “After another forty years, an angel appeared to him in the desert at Mount Sinai, in the flame of a burning bush.  When Moses saw it, he was amazed at the vision.  But, as he came closer to see, there came the voice of the Lord: ‘I am the God of your fathers, the God of Abraham, of Isaac, and of Jacob.'  Moses was very frightened, and didn't dare to look.  But the Lord said to him, ‘Take your sandals off your feet, for the place where you are standing is holy ground.  I have looked long and hard at the trouble my people are having in Egypt. I have heard their groaning, and I have come down to rescue them.  So, come on now: I'm going to send you to Egypt.'” Stephen wants to be clear—and we see this all through early Christian preaching—the God revealed in Jesus the Messiah is not new.  He is the same God who has been directing this story, this symphony from the beginning.  This is the God of their fathers, the God who has been rescuing his people according to his promises for two thousand years.  The God they know.  The God whose character and ways they ought to have recognised in Jesus. Yes, Stephen's saying, Jesus was not what we expected.  In Jesus—and now in the Spirit—God is doing something amazing, something astounding, something new.  And that's why you rejected him.  But knowing the story, knowing the music, we should have expected God would do precisely this: something new, something wild, something we didn't expect.  Because the story is already full of episodes where God does just that.  No one, least of all Moses, exiled to the wilderness, tending his father-in-law's sheep—expected the burning bush.  And yet in that moment, heaven and earth came back together, God spoke, a man was called, and the world was never the same again. And Stephen's point is this: You can't predict the unexpected thing that God will do; but you can be sure—because the story is full of such moments—that God does act unexpectedly to do the things he's promised and that we expect, the very things in which we hope. Holy ground, for example, was something Stephen and his fellow Jews understood.  The temple was holy ground.  It was where heaven and earth met.  But it wasn't the end-all-be-all of holy grounds.  It began at Mt. Sinai—not in Isreal, but in the wilderness—where God met Moses in the burning bush, where the plan to rescue Isreal from her bondage began.  When the Israelites built the tabernacle and the cloud of God's glory descended to fill it, God upstaged what he'd done at the burning bush.  And then again, with the temple.  As if it were the strings playing the motif at the burning bush, and in Exodus 40 as God's glory fills the holy of holies, the woodwinds join them.  And the music was good and it was beautiful, but the Sanhedrin should now be hearing that same motif as, in Jesus and the Spirit the whole symphony comes together to play.  Stephen isn't disparaging Moses.  He's not blaspheming the law or the temple.  He's saying, “Can't you hear it?  Their beautiful theme is now being woven into something far grander and played by the whole symphony.  The motifs have been there all along, the story has always been told this way.  Don't plug your ears to this new thing.  Listen.  And hear how it's taken up all the old themes into something that is nothing short of glorifying to the conductor, to the God of glory. That's as far as we have time to go this morning.  Like I said, Acts 7 is long and there's a lot to unpack.  But I think the great take-away for us from this part—in addition to learning to hear the great story of God and his people—I think the most important thing here is to know that God really does do new and unexpected things.  As we get to know the story, we ought to expect for God to do the unexpected, for God to do new things that upstage what he's done in the past.  And yet, the story also emphatically tells us that as much as God does new things and upstages the things he's done before, those new things are always in keeping with what he's done before.  The past always points to the future and the future never undermines the past.  As the writer of Hebrews tells us, “God is the same, yesterday, today, and forever.”  We live in an age where too many people are ready to do something new themselves—something that breaks from what or how God has already revealed himself, something that breaks from or that disparages or that blasphemes God's past actions or his past instructions—they take this new human thing and declared that God is doing a new thing.  Andy Stanley saying we need to unhitch from the Old Testament so that God can do something new.  No!  Churches embracing sexual immorality and post-modern notions of identity and sexuality and family and marriage and then saying, “See, God is doing a new thing!”  A thousand times, no!  Brothers and Sisters, the theme of the story, the key of the symphony doesn't change.  God does new things, but those new things follow from what God's already done.  On the other hand—and I think it's mostly in response to all the proclamation of “new things” that aren't godly at all—on the other hand, we can become too fearful, too conservative and we can end up where the Pharisees and Sadducees and the Essenes were: locked down, afraid of the new, and turning away from burning bushes, and unwilling to go where God is actually leading. This why we need to steep ourselves in the story.  This why we need to immerse ourselves in the great symphony and to let the music wash over and through us.  Brothers and Sisters, we need to know the themes and the motifs, to learn the key in which God is playing, to be intimately familiar with how they interact, weaving around and through each other, so that as the story continues to unfold, as the symphony bursts into new movements, we can hear God bringing those old familiar themes to new heights, while also being able to recognise when a different story is being told, or a different symphony is being played.  I've said over and over, Brothers and Sisters: God's word is life.  Know, meditate on it, let it mould you, and then let it pour forth from you to give life to others. Let's pray: Lord of all power and might, the author and giver of all good things:  Graft in our hearts the love of your Name; increase in us true religion; nourish us with all goodness; and bring forth in us the fruit of good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

Jeremiah 29:1-23// Paul BrandesWe often hear Jeremiah 29:11 quoted on graduation cards, but what does it mean when it is spoken to people living as captives in a foreign land? In this study of Jeremiah 29:1-23, we look at the letter Jeremiah sent to the exiles in Babylon. Instead of telling them they would escape quickly, God told them to plant gardens, build houses, and pray for the peace of the city they were trapped in. This sermon explores what it looks like to trust God when life does not look the way you planned, how to find him when you search with all your heart, and why his promises are reliable even in the middle of difficult seasons.SERMON NOTES (YouVersion): https://bible.com/events/49636416 PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2574/responses/new26.07.19

Join Rod Hemphrey and Janice in this episode of Bible Discovery as they delve into the fascinating prophecies of the Bible, focusing on the book of Jeremiah. Explore the historical context of the Babylonian exile and its implications for understanding biblical prophecy. With engaging discussions and thoughtful insights, this episode offers a deeper look into how the Bible speaks to past, present, and future events.

As we finish our journey in 2 Kings and 2 Chronicles, Fr. Mike highlights the Babylonian exile as a critical event in the story of salvation. Although the exile is a dark and devastating part of Israel's history, Fr. Mike reminds us that it's not the end of their story. Today's readings are 2 Kings 25, 2 Chronicles 36, and Proverbs 9:1-6. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Like a house of cards, pride is rarely isolated. It often starts small: wanting to impress others, refusing to admit we're wrong, needing to have the last word… but once it's pushed, it sets off a chain reaction. Pride can lead to foolish decisions, damaged relationships, bitterness, and a hard heart that resists God. It never just affects one moment or one person; it topples everything around us. Listen in as we learn how the consequences of pride can go farther than we ever imagine, and how God's promises of mercy can stretch even further.

A sermon preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, May 3, 2026, the fifth Sunday of Easter. “We Know Who We Are”series. Texts: Isaiah 43:1-4; Romans 8:14–17; 31-39 A while back a friend reached out with a question. He had seen a pastor online passionately teaching about the transformative power of God's love. My friend asked simply, “How does God's love really change anything? Is focusing on God's love really the most important thing?” I was struck by the question—and have come back to it any number of times over the past weeks as, together with many of you, I've grappled with loss and grief…with worry about loved ones ill or injured…with the continued assault of this corrupt administration on civil rights and constitutional law, on black and brown law-abiding citizens, on refugees and asylum seekers, on the environment itself. What difference does the love of God make when so much feels painful and messed up? My friend asks a fair question. Because if we're honest, “God loves you” can sound thin in the face of the world as it actually is. But, as we begin this new series, “We Know Who We Are: A Counter-Testimony of Faith, United Methodism, and the Work of the Church,” I want to suggest that everything begins here. Before we talk about United Methodism. Before we talk about the work of the church. Before we talk about witness or justice or discipleship or mission. Everything begins with the love of God. And if we get this wrong, everything else eventually falls apart. Let's look at our texts for today to understand why. Isaiah 43 is found in the section of the book often called Second Isaiah—chapters 40-55—and the context is the Babylonian Exile. Walter Brueggemann points out that throughout this section, God's words of care and presence interrupt the despair of the people again and again. And that's what we receive in our text today. The people are displaced and grieving countless losses. They are a people living under the crushing weight of empire. Babylon has named them defeated, forgotten, insignificant, abandoned. But God counters with a wholly different word. A word of relationship, a word of covenant, saying, “I have called you by name. You are mine.” The text beautifully describes God's loving activity, moving from creation—“I created you”—to redemption—“I redeemed you”—to naming—“I have called you by name”—to accompaniment —“When you pass through the waters…” And notice what God does not say. God doesn't say, “You will never pass through deep waters.” God doesn't say, “You will never walk through fire.” God doesn't say, “Nothing hard will ever happen to you.” God says, “When you pass through the waters, I will be with you.” And then these astonishing words: “You are precious in my sight, and honored, and I love you.” The Hebrew here is unusually intimate and tender. God loves God's people not because they are strong or successful. Not because they have earned restoration. But because God freely chooses covenant love. Because they are precious in God's sight…honored…loved. Babylon—and empires across the ages—measure worth through military dominance and status and wealth and appearance and productivity. And honestly, our world still does. We are constantly being told who we are: You are what you produce. You are what you achieve. You are your failures. You are your fears. You are your appearance. You are your politics. You are your usefulness…People carry those names around every day. And we call ourselves things we would likely never call anyone else: We tell ourselves we're Not enough. Too much. Failure. Weak. Unseen. Disposable. But into all of those voices comes the voice of God: “You are mine.” “You are precious.” “I love you.” This—this!—is where everything begins. It is the beginning of our freedom and the ground of our true identity. And if we can stay connected to it, it allows us to live in the furnace of this world without losing our soul. Without becoming consumed by fear. Without surrendering to hatred of self or others. Without forgetting our own humanity or the humanity of other people. This is at the heart of what we call sacred resistance. And sacred resistance begins in the heart of God. It is, in fact, God's consistent stance toward the world. Out of an overflowing love desiring to be shared, God creates the world and all that is. Out of love, God seeks relationship with humankind. Out of love, God provides everything we need to live in peace, joy, and wholeness. And when we, God's children, turn away and our love fails, God's love remains steadfast. God resists abandoning us. Think about that. God resists abandoning us. What a mess we the people have made and yet God resists abandoning us. We wander off. We get distracted. We cling to idols. We organize our lives around fear and power and scarcity. We wound one another. We betray one another. We fail to love. And over and over again, God refuses to check out. God chooses to stay with us. To keep calling us. To keep loving us. To keep drawing us back toward the image that is our birthright. God loves us with an everlasting, stubborn love. In this Easter season, we remember that the power of God's love is stronger than death. In our Baptism, we remember that God adopts us, that God's love enfolds us into the family of God—the Beloved Clan—without our having to understand or earn that amazing grace. Throughout our lives with God, we learn that God's love and mercy have the power to release us from the chains of guilt and despair. And our Wesleyan theology teaches us that as we open our hearts and lives to God's love, that love fills us and overflows from us as we participate in God's work of peace, justice, and mending in the world. Do you see? This divine love from our good God is the model and the fuel for our counter-testimony, our sacred resistance, in this beautiful, broken world. When you are able to stay connected to the love of God who holds you, calls you by name, forgives you, and empowers you to be your full authentic self, you will be better equipped to act in the world with sacred resistance. Because you will know first-hand what sacred resistance is really about. It's about love. Love that looks upon each person with a desire for their wellbeing. Love that looks upon human community with a desire for healing and peace with justice. Love that looks into all creation with a desire for mending and reverence. Love that is compassionate and merciful. Love that is stubborn and sacrificial. This is how God loves the world. This is how God loves you. This is how God created you to love. Everything flows from this love. Our courage flows from this love. Our resistance flows from this love. Our mercy flows from this love. Our hope flows from this love. It is our guardrail and our guide as we seek to counter the perversions of the Gospel so prevalent in our world today. Because if love is truly the first principle of the Christian life, then any version of Christianity rooted primarily in fear, cruelty, domination, exclusion, or the hunger for power has already lost its way. If our faith leads us to dehumanize people made in the image of God, something has gone terribly wrong. If our theology produces contempt more than compassion, suspicion more than mercy, condemnation more than healing, then we are no longer moving in the Spirit of Christ. The love of God revealed in Jesus consistently moves toward people—not away from them. Toward the wounded. Toward the vulnerable. Toward the outsider. Toward the sinner. Toward the suffering. That kind of love is not weak. It is the deepest power in the world. It is our strength and our comfort in the storms of life. It is our fuel as we live with freedom and power and the joy that comes with living in our truest identity. And there is nothing that will ever be able to separate us from this love. From ancient of days this is God's word to us: I am your God and you are my Beloved. And Paul asks the rhetorical question whose answer he already knows: “Who will separate us from the love of Christ?” And then comes this breathtaking proclamation: “I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation will be able to separate us from the love of God in Christ Jesus our Lord.” Nothing can separate us from God's love in Christ. What difference does God's love make? Every difference in the world. So this week, I invite you to start at the beginning and practice remembering who you are. When your inner voice starts trash-talking you, interrupt that old story with these true words: “I am God's beloved.” Or pray this breath prayer: Breathing in I know I am loved… Breathing out, I am loved… I know I am held… I am held… I know I am protected… I am safe… God says: “You are precious in my sight, and honored, and I love you.” And nothing in all creation can separate you from that love. And that, beloveds, makes all the difference. Amen.

This lesson begins a study in the book of Ezra. Situating the book in the scope of redemptive history, the account of the Israelites returning to Jerusalem teaches the believer valuable lessons about the dangers of idolatry.

A sermon preached by Ed Crump with Foundry UMC, April 19, 2026, the second Sunday of Easter.   Texts: Isaiah 51:1–6; Luke 24:13–35 April 19, 2026 Good morning. Will you pray with me, May the words of my mouth and the meditations of all our hearts be pleasing to you God, our Rock and our Redeemer. Amen.   There are moments in life when everything you thought was solid… suddenly isn't. Plans collapse. The future you trusted no longer exists. Many of us have had those moments since January 20, 2025. Some of us are dealing with illness or a sick loved one. Some of us have experienced heartbreak. Some of us are lonely. Some of us are feeling financial insecurity. And when we experience those things, usually all we can do is put one foot in front of another.   In our text from Luke this morning, that's where we meet the disciples: Not triumphant.  Not celebrating resurrection.  Not even waiting in hope. They are walking away from Jerusalem. Away from the place where everything fell apart. Away from the cross. Away from hope. Two friends walking away together. They say, “We had hoped…”  And note they use the past tense. “We had hoped he was the one to redeem Israel.”   Not just grief, but disorientation.   Their understanding of God, of justice, of the future has all unraveled. The Jesus they were presented with did not meet their expectations, so they had difficulty recognizing and accepting him. And if we're honest, many of us know that road. We know what it is to say, “I had hoped…” And for some communities, that sense of “we had hoped” is not just a moment or a season, but a painfully long history. A history of displacement, of promises broken, of identity challenged or erased.   Today, as we mark Native American Ministries Sunday, we remember that Indigenous peoples across this land are not abstract names from a history book. They are living communities, with real histories, sacred languages, deep wisdom, and enduring resilience with cultures that existed for thousands of years before their land was taken from them. And many carry stories of disruption and loss that echo, in their own way, that same cry: “we had hoped.” On this special Sunday during Easter Season, I want to read Foundry's WE ARE ON NATIVE LAND statement: When we gather for worship and ministry on the corner of 16th and P, we do so upon the sacred, traditional, and unceded lands of the Anacostan, Massawomack, Susquehannock, Piscataway, and Pomunkey peoples, who were forcibly removed from this area to allow for English settlement. As occupiers of their territory, we recognize them as the original and perpetual stewards of this land and gratefully acknowledge our responsibility for a more honest recounting of our history that empowers us to work for the thriving of all people!     Now hold that ugly, inconvenient reality alongside the voice from the prophet Isaiah we read this morning: “Listen to me, you who pursue righteousness… look to the rock from which you were hewn.” Isaiah is speaking to a people who are also disoriented. They are exiled, displaced, unsure of who they are anymore. In the wake of the Babylonian Exile, everything that once defined them: land, temple, nation, has been stripped away. They are not just geographically displaced; they are spiritually disoriented, wondering if they are still God's people at all. And into that uncertainty, God does not begin with explanation but with invitation: “Look to the rock from which you were [cut].” Isaiah says to remember Abraham and Sarah, how God brought life out of barrenness, promise out of impossibility. In other words, Isaiah is saying, your identity is not determined by your present loss, but by God's enduring faithfulness. Scripture tells us that every human being is made in the image of God. That's why we proclaim that truth in rainbows and banners right out front:  “No matter anything, you are welcome here to be met by our God, who knows you by name, and who loves you, and who wants to have an ever deepening relationship with you. Welcome.” That means no people, no culture, no community is less-than.   Even now, God says, salvation is on the way, not just for you, but as a light for all nations. What feels like an ending is, in God's hands, still unfolding. The prophet Isaiah says: “For the Lord will comfort Zion… will make her wilderness like Eden.” What looks barren is not the end of the story. But here's the tension between our texts from Isaiah and Luke today: On the road to Emmaus, the disciples know the story. They know the Scriptures. They know the promises. And still…they're walking away. They really don't understand what's going on. And then, all of the sudden, without announcement, Jesus comes alongside them. And they don't recognize him. He's not what they expected. Not what they had “hoped for.” Luke tells us, “their eyes were kept from recognizing him.” The risen Christ is right there walking beside them, and they don't recognize him. [PAUSE]   Why don't they know it's Jesus? I don't think it's because they're actually foolish. And I don't think it's because they completely lack faith. Rather, I suspect it's because sometimes grief closes our vision. Sometimes disappointment narrows what we can imagine God doing; or loved ones doing; or our ability to persevere.   And what does Jesus do when the disciples don't recognize him?  …and I think this is one of the most instructive parts of this passage… Jesus listens. He lets them tell the story. Cleopas basically says, ‘Are you the only one in Jerusalem who hasn't heard what happened to Jesus?' …to Jesus. …and what's really amazing is, Jesus lets them tell HIS OWN story and he just listens…he doesn't jump in and say, well of course I know the story, it's about me! He keeps quiet. He lets them name their grief. He lets them speak their dashed hopes out loud. And only then does he begin to reframe things. “Was it not necessary that the Messiah should suffer these things and then enter into his glory?” Beginning with Moses and all the prophets, he reframes the story. Not as failure. Not as defeat. But as part of a larger unfolding, where suffering and glory are somehow, mysteriously intertwined. This is where Luke and Isaiah meet. Isaiah says: Do not trust only what you see. God's future is bigger than your present reality. Jesus says: You are reading the story too narrowly.   But even after this incredible moment of teaching…the Disciples still don't recognize Jesus! Not yet. It's not until they reach the village. Not until there's an invitation. Not until they sit down. Not until they share a meal. In a text clearly designed to evoke the image of the Eucharist it says, “He took bread, blessed it, broke it, and gave it to them.” Then, and only then, do they recognize him. Not in the explanation. Not in the argument. But in the breaking of the bread. In the shared table. In an act of community. And this is exactly why John Wesley refers to Holy Communion as a “means of grace.” An opportunity to have a real encounter with God and Spirit.   According to the UMC website, a “means of grace” in the Methodist and Wesleyan tradition is: “...an ordinary channel—such as prayer, Scripture, or Communion—through  which God invisibly works to strengthen, sanctify, and convey [God's] love to believers. These practices, categorized as works of piety and devotion; mercy and compassion, are not meritorious acts but instruments for receiving grace and cultivating personal and communal holiness.” And in our tradition we celebrate the Eucharist in an “open table” where we invite all who desire to be Christlike—regardless of denomination, membership, or baptismal status—to partake in Holy Communion. And that tells us something about how we understand God's vision. In the Interpretation Bible Commentary on Luke, Fred Craddock notes something profound,  “...Luke here tells us that the living Christ is both the key to our understanding the Scriptures and the very present Lord who is revealed to us in the breaking of bread. His presence at the table makes all believers first-generation Christians and every meeting place Emmaus.” The table is not a place where difference disappears. It is a place where difference is honored, and still, there is room for everyone.  The Gospel is Good News precisely because it declares this inclusiveness and abundance.  There is more than enough in God's economy. And then, just as suddenly, just at the moment they recognize who Jesus is, he vanishes. But something is different. Something has changed in them: “Were not our hearts burning within us while he was talking to us on the road?” The recognition was not just about realizing it was Jesus. It was about becoming people who can fully understand who Jesus is. People whose hearts are awake. People who remember who they are called to be and act accordingly.  And what do they do after they recognize Jesus? They get up, immediately, and go back. Back to Jerusalem. Back to the place they had fled. Because resurrection doesn't just comfort us. It sends us. It calls us to service in the priesthood of all believers. And when it sends us, it sends us not just with ideas, but with action.   The question for us is:  How do we recognize Jesus like the disciples did? How do we live into the love of Christ we are called to embody?     The Wesleyan answer to that question is — of course — through various “means of grace” like prayer and Holy Communion. Let me give a specific example…   One of the most helpful practices I've found to help me improve my conscious contact with God, allowing me to more fully perceive God's presence is Centering Prayer.   Centering Prayer is a simple form of silent, contemplative prayer that invites us to rest in God, not through lots of words or scripted prayers, but through quiet consent to God's presence.    The practice is to choose a “sacred word” like peace, love, grace, or Jesus, and use the word to pray with and connect to God, gently returning to the word whenever our mind wanders.   So the practice is to sit in silence, letting thoughts come and go, always returning to our sacred word as a way of opening ourselves to God.   I want to invite everyone to try Centering Prayer now for a couple minutes to get a taste for the practice:   Sit up straight - comfortable and alert Choose a “sacred word” Take a deep breath in and out And silently introduce your sacred word as a simple prayer.  This is like “placing yourself” in God's presence without effort or expectations.   [2 MINUTES OF SILENCE]     What many people discover is that, over time, this practice makes God's presence more accessible—especially in difficult moments. The sacred word becomes “top of mind” and can readily remind us that God is always here.   What I most of all want to do this morning is encourage all of us to explore various means of grace as we journey through life. To find practices that help us improve our regular conscious contact with God.    [PAUSE] So what does this all mean for us today? It means: Christ meets us on the road we didn't plan to walk. Christ listens to the stories we tell, even when they are full of disappointment. Christ reinterprets our lives in light of a larger hope. And Christ is made known, not just in grand moments, but I think mostly in simple acts: Breaking bread. Sharing space. Welcoming one another. In quiet moments of prayer, meditation, and contemplation. And it also means this: We are ALL invited to be part of what God is doing in the world. Not just as charity. But as a partnership. Not as rescuers. But as people willing to listen, to learn, and to walk alongside.   So if you find yourself today somewhere on that road— Carrying grief… Holding disappointment… Wondering where God is in all of it… …or walking alongside someone who is struggling… Pay attention. Because today's Scriptures tell us we do not walk the road alone. Who is representing Christ to you on your journey?  As we begin to fully perceive, we may also begin to see Christ in one another: in acts of compassion; in truth-telling; in shared table; in repaired relationships. May we, with God's help, not only recognize Christ walking with us, but also be willing to imitate Christ in lives of love, compassion, justice, humility, and shared humanity. Amen.

In this story, we learn that God cursed his people for breaking their promise. ✧ Check out more resources in The Biggest Story Curriculum ✧ Follow The Biggest Story on Instagram ✧ Watch The Biggest Story Animated Videos! ✧ Sign up to receive weekly emails about the new story each week!

Daf Yomi Zevachim 118Episode 2198Babble on Talmud with Sruli RappsTribes of Israel: https://upload.wikimedia.org/wikipedia/commons/thumb/c/c2/12_Tribes_of_Israel_Map.svg/960px-12_Tribes_of_Israel_Map.svg.png?20240724003742Join the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Zevachim.118a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro02:07 R Shimon's take on the Mishkon Gilgul18:31 All about Mishkon Shiloh35:55 How long the mishkon resided in each location46:17 Conclusion

Welcome to Day 2755 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2755 – Wisdom Nuggets – Psalm 102:1-17 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2755 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred fifty-five of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Prayer of the Destitute – Finding Hope Among the Ruins  Today, we step onto a path that is dusty, broken, and stained with tears. We are entering the landscape of Psalm One Hundred Two, and we will be trekking through the first half, verses one through seventeen, in the New Living Translation. In our previous trek through Psalm One Hundred One, we stood tall with King David. We looked into the "King's Mirror" and heard his bold manifesto of integrity. He vowed to walk blamelessly, to purge his house of liars, and to actively destroy the wicked from the City of the Lord. It was a psalm of strength, confidence, and royal authority. But life is not always lived on the mountaintop of royal confidence. Sometimes, the king loses his crown. Sometimes, the city we vowed to keep clean lies in ruins. Psalm One Hundred Two is the dark valley that often follows the mountain peak. This psalm stands out in the Psalter because of its unique superscription: "A prayer of one overwhelmed with trouble, pouring out problems before the LORD." It does not identify an author—no David, no Asaph, no Sons of Korah. It is anonymous, perhaps so that any of us, when we are "overwhelmed with trouble," can sign our own name to it. It is the fifth of the seven "Penitential Psalms," traditionally used by the church during Lent. It reflects a time—likely the Babylonian Exile—when the promises of Psalm One Hundred One seemed to have failed, and the glorious city of Zion was nothing but a heap of stones. Yet, in the midst of this devastation, we will find a pivot point of hope that is as sturdy as the throne of God itself. So, let us sit amidst the ashes and learn how to pray when we are falling apart. The first segment is: The Urgent Cry from the Void. Psalm One Hundred Two: verses one through two. Lord, hear my prayer! Listen to my plea!   Don't turn away from me in my time of distress.   Bend down to listen, and answer me quickly when I call. Guthrie Chamberlain: The psalm opens with panic. There is no preamble, no theological adoration, just a desperate, breathless clutch for connection: "Lord, hear my prayer! Listen to my plea!" When we are overwhelmed, our prayers often lose their polish. We stop trying to sound "spiritual" and just try to be heard. The psalmist is terrified of one thing: the silence of God. "Don't turn away from me in my time of distress." Literally, "Do not hide Your face." In the Ancient Israelite worldview, to see the face of the King was to have His favor and protection. For God to "hide His face" was the ultimate disaster. It meant the withdrawal of covenant protection,...

Join Rolf Jacobson, Kathryn Schifferdecker, and Craig Koester as they explore Jeremiah 29:1, 4-14 for Christ the King Sunday (November 23, 2025). This powerful episode examines Jeremiah's shocking letter to the Babylonian exiles, where God calls His people not to resist, but to settle down, build homes, and seek the welfare of the very city that conquered them. The hosts unpack the jarring nature of Jeremiah's message—marry, have children, pray for Babylon—in contrast to the rage expressed in Psalm 137. They explore how this ancient text speaks to anyone finding themselves in an unexpected place or life circumstance, offering hope through one of Scripture's most famous promises: "For surely I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope" (Jeremiah 29:11). This episode offers fresh perspective on exile, hope, and what it means to live faithfully in a mixed society while maintaining covenant relationship with God. Perfect preparation for Advent's themes of hope and waiting. TIMECODES: 00:00 Introduction to Exile and Hope 03:00 Jeremiah's Message to the Exiles 06:01 Reorientation in Exile 08:59 Hope and Future in Exile

Welcome to Sermon Brainwave! Join hosts Matt Skinner, Karoline Lewis, and Rolf Jacobson as they dive deep into the lectionary readings for the Eighteenth Sunday after Pentecost (October 12th, 2025). In this episode, we explore the powerful theme of unexpected faith through the story of Jesus healing ten men with a skin disease in Luke 17:11-19, where a Samaritan becomes the unlikely exemplar of gratitude and praise. The hosts connect this Gospel reading with the fascinating Old Testament story of Naaman the Syrian from 2 Kings 5, examining how healing and salvation come through unexpected people and surprising means. We also discuss Jeremiah's revolutionary letter to the Babylonian exiles, where the prophet gives the shocking advice to "seek the shalom of the city" - even Babylon - and the endurance theology found in 2 Timothy 2:8-15. Commentaries for the Eighteenth Sunday after Pentecost can be found on the Working Preacher website at https://www.workingpreacher.org/commentaries/revised-common-lectionary/ordinary-28-3/commentary-on-luke-1711-19-6. *  *  * Don't forget to like, subscribe, and share to stay connected with more insightful lectionary discussions! Reminder: We have commentaries for the Revised Common Lectionary, the Narrative Lectionary, and Evangelio (Spanish-language Gospel). We're here for you, working preachers! ABOUT SERMON BRAINWAVE: Sermon Brainwave is a production of Luther Seminary's Working Preacher, which has been providing trusted biblical interpretation and preaching inspiration since 2007. Find more episodes and resources by visiting https://www.workingpreacher.org/. Watch this episode on YouTube at https://youtu.be/KXrBLi3nnxo.

On today's program, Episode 184, this is Part 1 of a dialogue I had with Andre Roosma of the Netherlands, discussing the written language of Abraham, Moses, and David, often referred to as Paleo-Hebrew. We will be speaking about the pictographic roots and basic notions that underlie the earliest biblical script. Paleo-Hebrew developed from a script that was used in the West Semitic area, ranging from current Syria to Egypt to the Sinai desert, during the second millennium BCE. It is commonly referred to as Proto-Canaanite or Proto-Sinaitic. This script later developed into what we know as the block letters of the Hebrew used during the Babylonian Exile and beyond to our present day. Our program will begin with Andre's understanding of how he pronounces the Name (YHWH or YHVH or YAHWEH) and why. In the second half of the program, we dig into the actual meanings of the Hebrew letter pictographs. Join me now for my discussion with Andre Roosma as we delve into the rich nuances of biblical texts based on their pictographic concepts.

Please, feel free to send a text message here and give us feedback. Also, you may send a text msg or leave voicemail (425) 550-6670. Please DO NOT ask questions here because I have no way to respond to your questions. If you have questions, please send an email: questions@cominghome.co.ilOn today's program, Episode 184, this is Part 1 of a dialogue I had with Andre Roosma of the Netherlands, discussing the written language of Abraham, Moses, and David, often referred to as Paleo-Hebrew. We will be speaking about the pictographic roots and basic notions that underlie the earliest biblical script. Paleo-Hebrew developed from a script that was used in the West Semitic area, ranging from current Syria to Egypt to the Sinai desert, during the second millennium BCE. It is commonly referred to as Proto-Canaanite or Proto-Sinaitic. This script later developed into what we know as the block letters of the Hebrew used during the Babylonian Exile and beyond to our present day. Our program will begin with Andre's understanding of how he pronounces the Name יהוה and why. In the second half of the program, we dig into the actual meanings of the Hebrew letter pictographs. Join me now for my discussion with Andre Roosma as we delve into the rich nuances of biblical texts based on their pictographic concepts. Support the show

In today's reading from Jeremiah, Fr. Mike points out how God rejoices in doing us good, and wants to pour out his grace and mercy upon us. As we begin reading from Judith, he explains that, while it might not be historically accurate, the story is there to convey truth. The readings are Jeremiah 32, Judith 1-2, and Proverbs 16:25-28. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike highlights verse 11 from Jeremiah 29: "I know the plans I have for you...plans for welfare and not for evil, to give you a future and a hope." Since we know God is a good Father, we too can count on this promise and know that God has a plan for each of us. The reading are Jeremiah 28-29, Daniel 10-11, and Proverbs 16:13-16. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

We wrap up our series on 1 and 2 Kings with Judah's fall to Babylon. It reveals the devastating cost of abandoning God's ways through idolatry and injustice. But we also see how Jesus becomes the ultimate solution to spiritual exile, serving as both the true temple and perfect sacrifice that restores our identity and access to God. Listen now and be inspired to live as God's renewed people, fully embracing your restored identity in Him.

Fr. Mike points out that the prophecy from Isaiah 61 is fulfilled by Jesus (as described in Luke 4). In Ezekiel, Fr. Mike draws our attention to the importance of the Sabbath as the sign of the covenant with God. The readings are Isaiah 61-62, Ezekiel 20, and Proverbs 13:13-16. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike points out that separation from God is not due to a lack of power or love on God's part, but is a consequence of our willful refusal to follow Him. He also highlights that despite our unfaithfulness, God always has a plan for reconciliation. The readings are Isaiah 59-60, Ezekiel 19, and Proverbs 13:9-12. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike reflects on some of the ways that people turn away from God, including: worshipping idols, fasting for selfish reasons, and not honoring the sabbath. He also highlights the passage from Ezekiel 18 that tells us that each person will be judged by their own actions, and not by those of their parents or children. The readings are Isaiah 57-58, Ezekiel 17-18, and Proverbs 13:5-8. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Today we have our regional Pastor, Pete Akins, join us to speak about our story. The end of our story is more important than the beginning. King Hezekiah was known throughout most of His reign as the most obedient King in Judah since David… But he succumbed to pride in the end and will be forever known as the King who paved the way for the Babylonian Exile.  How can we live out our Christianity in such a way that we ensure that the ending of our story brings glory to Jesus. Key Scriptures:2 Chronicles 29:3-8, Isaiah 38:2-3, 2 Kings 20:16-19 

As we finish our journey in 2 Kings and 2 Chronicles, Fr. Mike highlights the Babylonian exile as a critical event in the story of salvation. Although the exile is a dark and devastating part of Israel's history, Fr. Mike reminds us that it's not the end of their story. Today's readings are 2 Kings 25, 2 Chronicles 36, and Proverbs 9:1-6. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

The Second Temple period will look at the Jewish rebellions, including the Maccabees against the Greeks, the Jews against the Romans, Bar Kochba's reconquest of Jerusalem, and the splintering of Jewish society into numerous Jewish sects.  We will discuss the significance of the development of the Talmud and the Dead Sea Scrolls.  Also considered will be Jesus' Jewish identity and the beginnings of Christianity emerging from Judaism. The visual part of the talk and the presentation can be found on our YouTube channel by this link: https://youtu.be/dlbuymIRnRk?si=Aa5hZU5bdHzMiuYR

Rabbi Yehoshua ben Levi - on the messiah, and when he will come, with regard to the people awaiting his arrival. Including Eliyahu (Elijah), of course. Also, the birthpangs of the messiah - how many sages want the messiah to come, but only after they themselves die, so they don't have to suffer through it. But won't the messianic era be worth it? And won't their Torah study and acts of kindness protect them? With parallels between the entrance to the land of Israel from the Exodus of Egypt, vs. the return after the Babylonian Exile.

The oldest text in Leviticus, chapter 26, has a Seven Plagues story we did not know about. That chapter has the first rule of the Hebrew returnees in 538 BCE, with a warning: if you break it, Yahweh will bring Seven Plagues on the Hebrew returnees. Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

At long last, the Babylonian Exile is over! Thanks to the edicts of Cyrus the Great, the Jewish people have been released, allowing the reconstruction of Jerusalem as a client state of Persia. However, the state of affairs is far from perfect, leaving the inhabitants of the Province-Across-the-River uncertain about their families' future.

In this summary episode of our work on the book of Exodus, we go over again all the important things we found in Exodus and how we found them Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

Scripture is shallow enough for a lamb to wade and deep enough for an elephant to bathe, so saith St. Gregory the Great. So for this episode, we'll do a shallow review of salvation history with little vignettes that show some of the depths to be plumbed.There are six main salvation history moments before Christ: Adam, Noah, Abraham, Moses, David, and the Babylonian Exile. Listen in for takeaways that still endlessly fascinate Joseph!Let us know if these takeaways are new to you! Leave a comment or send us an email at hello@ouroutpost.org with what struck you! As always, check out our work, and join our email list, at https://ouroutpost.org/catch our other podcast, Love Your Marriage, by clicking here: https://ouroutpost.org/podcasts/see what we have upcoming in terms of events here: https://ouroutpost.org/events/send us an email at hello@ouroutpost.organd please rate, review, and share!If you're a Catholic husband, feel free to sign up for some time to chat with Joseph! https://bookme.name/ouroutpost/45-minutes-with-joseph

For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike highlights verse 11 from Jeremiah 29: "I know the plans I have for you...plans for welfare and not for evil, to give you a future and a hope." Since we know God is a good Father, we too can count on this promise and know that God has a plan for each of us. The reading are Jeremiah 28-29, Daniel 10-11, and Proverbs 16:13-16. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike points out that the prophecy from Isaiah 61 is fulfilled by Jesus (as described in Luke 4). In Ezekiel, Fr. Mike draws our attention to the importance of the Sabbath as the sign of the covenant with God. The readings are Isaiah 61-62, Ezekiel 20, and Proverbs 13:13-16. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike points out that separation from God is not due to a lack of power or love on God's part, but is a consequence of our willful refusal to follow Him. He also highlights that despite our unfaithfulness, God always has a plan for reconciliation. The readings are Isaiah 59-60, Ezekiel 19, and Proverbs 13:9-12. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike reflects on some of the ways that people turn away from God, including: worshipping idols, fasting for selfish reasons, and not honoring the sabbath. He also highlights the passage from Ezekiel 18 that tells us that each person will be judged by their own actions, and not by those of their parents or children. The readings are Isaiah 57-58, Ezekiel 17-18, and Proverbs 13:5-8. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike explains the context of the book of Baruch, he also highlights Isaiah's warning against complacency and how God's justice applies to everyone, even those who don't believe in Him. The readings are Isaiah 32-33, Baruch 1-2, and Proverbs 11:17-20. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

As we finish our journey in 2 Kings and 2 Chronicles, Fr. Mike highlights the Babylonian exile as a critical event in the story of salvation. Although the exile is a dark and devastating part of the Israel's history, Fr. Mike reminds us that it's not the end of their story. Today's readings are 2 Kings 25, 2 Chronicles 36, and Proverbs 9:1-6. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

"Welcome to the Exile period! Jeff Cavins joins Fr. Mike to introduce the eighth biblical period, which covers the fall of the Southern Kingdom, Judah, and its exile into Babylon. They explain how the physical exile of Judah was representative of their spiritual realities, and ultimately oriented towards the healing and restoration of their unfaithfulness. We also learn about the role of prophets in this period." For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike highlights the wisdom and faith of Judith, heroine of the Old Testament, and shows us how her prayer in not just a prayer of intercession, but also one of praise. The readings are Jeremiah 37-38, Judith 8-9, and Proverbs 17:5-8. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

In today's reading from Jeremiah, Fr. Mike points out how God rejoices in doing us good, and wants to pour out his grace and mercy upon us. As we begin reading from Judith, he explains that, while it might not be historically accurate, the story is there to convey truth. The readings are Jeremiah 32, Judith 1-2, and Proverbs 16:25-28. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike highlights verse 11 from Jeremiah 29: "I know the plans I have for you...plans for welfare and not for evil, to give you a future and a hope." Since we know God is a good Father, we too can count on this promise and know that God has a plan for each of us. The reading are Jeremiah 28-29, Daniel 10-11, and Proverbs 16:13-16. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike points out that the prophecy from Isaiah 61 is fulfilled by Jesus (as described in Luke 4). In Ezekiel, Fr. Mike draws our attention to the importance of the Sabbath as the sign of the covenant with God. The readings are Isaiah 61-62, Ezekiel 20, and Proverbs 13:13-16. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike points out that separation from God is not due to a lack of power or love on God's part, but is a consequence of our willful refusal to follow Him. He also highlights that despite our unfaithfulness, God always has a plan for reconciliation. The readings are Isaiah 59-60, Ezekiel 19, and Proverbs 13:9-12. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike reflects on some of the ways that people turn away from God, including: worshipping idols, fasting for selfish reasons, and not honoring the sabbath. He also highlights the passage from Ezekiel 18 that tells us that each person will be judged by their own actions, and not by those of their parents or children. The readings are Isaiah 57-58, Ezekiel 17-18, and Proverbs 13:5-8. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike explains the context of the book of Baruch, he also highlights Isaiah's warning against complacency and how God's justice applies to everyone, even those who don't believe in Him. The readings are Isaiah 32-33, Baruch 1-2, and Proverbs 11:17-20. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.