Podcasts about deut

Play Episode Listen Later Nov 30, 2025 26:23

God's expectation for the Israelites. The importance of teaching our kids about God and remaining under God's blessing. Given the choice of blessings or curses. Deut 10:12-22; Deut 11:1-14, 16-25, 26-32, Ex 22:20; 23:13,34:17, Lev 19:4, 26:1, Deut 16:21-22, Lev 20:1-5, Deut 14:1-2, Lev 19:27-28, Deut12:29-31,13:6-18 #everydaychristians

god israelites trek lev deut

Trek Through Truth - Day 84

god israelites trek deut one true god laminin

Play Episode Listen Later Nov 30, 2025 22:52

Moses goes over the law with the Israelites, tells them their health as a nation depends on them following the One True God. God wants them to be a righteous nation. Deut 4:41-49; 5:1-32; 6:1-12, 13-25; 7:1-11. mayflowerhistory.com; Lou Giglio talks Laminin on YouTube. #everydaychristians

Trek Through Truth - Day 85

Play Episode Listen Later Nov 30, 2025 24:08

God assures the Israelites He will give them victory over nations. Warns them again to obey and avoid idolatry. Deut 7:12-26; 8:1-20; 9:1-6, 7-29; 10:1-11. #everydaychristians

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Enter Og, King of Bashan.

Bridgeman Baptist Community Church

Play Episode Listen Later Nov 30, 2025 30:11

A look at Deut. 3

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ACV9 S46 7993-8032

Logopraxis

Play Episode Listen Later Nov 30, 2025 47:06

CLICK TO PRINT READING CLICK TO GO TO COMMENTS 7993 Verses 43-49. And Jehovah said unto Moses and Aaron, This is the statute of the passover; no son of an alien shall eat of it. And every man’s servant that is bought with silver, when thou hast circumcised him, then shall he eat of it. A lodger and a hireling shall not eat of it. In one house shall it be eaten; thou shalt not bring out of the flesh abroad from the house; and ye shall not break a bone thereof. All the assemblage of Israel shall perform it. And when a sojourner shall sojourn with thee, and performeth the passover to Jehovah, every male of his shall be circumcised, and then let him come near to perform it; and he shall be as a native of the land; and no uncircumcised person shall eat of it. One law shall there be for the native, and for the sojourner that sojourneth in the midst of you. “And Jehovah said unto Moses and Aaron,” signifies information by means of truth Divine; “This is the statute of the passover,” signifies the laws of order for those who are liberated from damnation and infestations; “no son of an alien shall eat of it,” signifies that those who are not in truth and good are to be separated from them; “and every man’s servant,” signifies a man who is still natural; “that is bought with silver,” signifies who has any spiritual truth; “when thou hast circumcised him,” signifies purification from unclean loves; “then he shall eat of it,” signifies that he shall be with them; “a lodger and a hireling shall not eat of it,” signifies that they who do what is good from mere natural disposition, and those who do it for the sake of their own advantage, are not to be with them; “in one house shall it be eaten,” signifies consociations of accordant goods, that they may together make one good; “thou shalt not bring out of the flesh abroad from the house,” signifies that this good shall not be mixed together with the good of another; “and ye shall not break a bone in it,” signifies the truth of memory-knowledge, that this also must be sound; “all the assemblage of Israel shall perform it,” signifies that this law of order is for all who are in the good of truth and in the truth of good; “and when a sojourner shall sojourn with thee,” signifies those who have been instructed in the truth and good of the church, and have received them; “and performeth the passover to Jehovah,” signifies if he desires to be together with them; “every male of his shall be circumcised,” signifies that his truth must be cleansed from impure loves; “and then let him come near to perform it,” signifies that then he shall be with them; “and he shall be as a native of the land,” signifies that he shall be received as he who is in that truth and good, and has been purified from unclean loves; “and no uncircumcised person shall eat of it,” signifies that he who is in the loves of self and of the world cannot be together with them; “one law shall there be for the native, and for the sojourner that sojourneth in the midst of you,” signifies that he who on being instructed receives the truth and good of the church, and lives according to them, shall be as he who, being already instructed, is within the church, and lives a life in agreement with the precepts of faith and of charity. 7994 And Jehovah said unto Moses and Aaron. That this signifies information by means of truth Divine, is evident from the signification of “Jehovah said,” when the statutes of the church are treated of, as being information or instruction (see n. 7186, 7267, 7304, 7380, 7517, 7769, 7793, 7825); and from the representation of Moses and Aaron, as being truth Divine; Moses internal, and Aaron external (n. 7009, 7010, 7089, 7382). 7995 This is the statute of the passover. That this signifies the laws of order for those who are liberated from damnation and infestations, is evident from the signification of a “statute,” as being that which is from order (of which below); and from the signification of “the passover,” as being the presence of the Lord and liberation from damnation (see n. 7093e, 7867). As regards that which is of order, which is signified by “statute,” be it known that all the statutes commanded to the sons of Israel were laws of order in the external form, but those things which they represented and signified were laws of order in the internal form. Laws of order are truths which are from good; the complex of all the laws of order is the Divine truth proceeding from the Divine good of the Lord. From this it is evident that the Divine Itself of the Lord in heaven is order, the Divine good the essential of order, and the Divine truth its formal. 7996 No son of an alien shall eat of it. That this signifies that those who are not in truth and good are to be separated from them, is evident from the signification of “an alien,” as being those out of the church who do not acknowledge anything of the truth and good of faith, as was the case with the nations in the land of Canaan (see n. 2049, 2115), thus who are not in truth and good; and from the signification of “not eating of it,” as being to communicate and be conjoined with them, thus to be separated from them. In what now follows those are treated of who should eat the passover together, and those who should not. The supper of the passover represented the consociations of the good in heaven; and in the statutes which follow, it is declared who could be consociated and who could not. In general, feasts, both dinners and suppers, in ancient times were made within the church in order that they might be consociated and conjoined as to love, and that they might instruct one another in those things which are of love and faith, thus in the things of heaven (see n. 3596, 3832, 5161). Such at that time were the delights attending their banquets, and such was the end for the sake of which were their dinners and suppers. Thus the mind and the body also were nourished unanimously and correspondently; and from this they had health and long life, and from it they had intelligence and wisdom; and also from this they had communication with heaven, and some had open communication with angels. But as in course of time all internal things vanish away and pass into external ones, so also did the purposes of the feasts and banquets, which at this day are not for the sake of any spiritual conjunction, but for the sake of worldly conjunctions, namely, for the sake of gain, for the sake of the pursuit of honors, and for the sake of pleasures, from which there is nourishment of the body, but none of the mind. 7997 That the paschal supper represented the consociations of angels in the heavens in respect to goods and truths, see above (n. 7836, 7996); and because it represented these, it was ordained that not only every house by itself should then be together and eat, but also that no others should be consociated except those who represent the conjunction of love such as is that of the heavenly societies, and thus that the rest were to be separated. They who are to be separated were the aliens, for by them were signified those who are not in the good and truth of the church; also the lodgers and hirelings, because by these were represented those who from mere natural disposition, and those who for the sake of gain, did good and truth, and made a boast of them. Neither the latter nor the former can be consociated with the angels in the heavens; but when they are allowed to wander about, as is the case when they first come into the other life, before they undergo vastations of good and truth, then when they come toward any angelic society and feel the sphere of sanctity from the truth of the good of innocence which is signified by the blood of the paschal lamb (n. 7846, 7877), they cannot approach, but forthwith flee away because of fear and aversion. 7998 And every man’s servant. That this signifies a man who is still natural, is evident from the signification of “servant,” as being what is natural (see n. 3019, 3020, 3191, 3192, 3204, 3206, 3209, 5305), thus the natural man. The natural man is called a “servant” because it was made to minister to the spiritual man, and also to obey it, as a servant his lord. 7999 That is bought with silver. That this signifies who has any spiritual truth, is evident from the signification of “buying,” as being acquisition and appropriation (see n. 4397, 4487, 5374, 5397, 5406, 5410, 5426); and from the signification of “silver,” as being truth (n. 1551, 2954, 5658), here spiritual truth, because the servant that is bought is in the internal sense the natural man, and therefore the lord who buys is the spiritual man. How this is cannot be known unless it is known how the spiritual buys for itself-that is, acquires and appropriates-the natural. When man is being regenerated, his internal and external, that is, the spiritual and the natural, at first are at variance, for the spiritual wills what is of heaven, but the natural what is of the world. But the spiritual then continually inflows into the natural and brings it into agreement; this is effected by means of truth; and what the spiritual brings to itself in the natural is called “bought with silver,” that is, acquired and appropriated by means of truth. 8000 When thou hast circumcised him. That this signifies purification from unclean loves, is evident from the signification of “to be circumcised,” as being purification from the loves of self and of the world, thus from unclean loves (see n. 2039, 2056, 2632, 3412, 3413, 3462, 7045). 8001 Then shall he eat of it. That this signifies that he shall be with them, is evident from the signification of “eating,” that is, the paschal lamb, together with the rest, as being to communicate and be conjoined (see n. 2187, 5643). For as before said (n. 7836, 7850, 7996, 7997), the paschal supper represented the angelic consociations in respect to goods and truths; and by the statutes concerning aliens, servants, lodgers, hirelings, and sojourners, who are here treated of, is declared in the internal sense who could be consociated, and who could not. Hence it is that by “eating” is signified to be with them, or to be consociated; and by “not eating,” not to be with them, or to be separated. 8002 A lodger and a hired servant shall not eat of it. That this signifies that they who do what is good from mere natural disposition, and those who do it for the sake of their own advantage, are not to be with them, is evident from the signification of “a lodger,” as being those who do what is good from mere natural disposition (of which below); from the signification of “a hireling,” as being those who do what is good for the sake of their own advantage (of which also below); and from the signification of “not to eat of it,” as being not to be with them (of which just above, n. 8001). That a “lodger” denotes what is good from mere natural disposition, is because lodgers were those who came from other peoples, and were inhabitants, and dwelt with the Israelites and the Jews in one house; and “to dwell together” signifies to be together in good. But because, as before said, they were from peoples out of the church, the good which is signified is not the good of the church, but is a good not of the church. This good is called “natural good,” because it is hereditary from birth. Moreover, some have such good in consequence of ill health and feebleness. This good is meant by the good which they do who are signified by “lodgers.”[2] This good is utterly different from the good of the church, for by means of the good of the church conscience is formed in man, which is the plane into which the angels flow, and through which there is fellowship with them; whereas by natural good no plane for the angels can be formed. They who are in this good do good in the dark from blind instinct; not in the light of truth by virtue of influx from heaven; and therefore in the other life they are carried away, like chaff by the wind, by everyone, as much by an evil man as by a good one, and more by an evil one who knows how to join to reasonings something of affection and persuasion; nor can they then be withdrawn by the angels, for the angels operate through the truths and goods of faith, and flow into the plane which has been formed within the man from the truths and goods of faith. From all this it is evident that those who do what is good from mere natural disposition cannot be consociated with the angels (concerning them and their lot in the other life, see n. 3470, 3471, 3518, 4988, 4992, 5032, 6208, 7197).[3] That “lodgers” are those who do not stay in their own land or in their own house, but in a foreign land, is evident in the following passages:The land shall not be sold in perpetuity; for the land is Mine; but ye are sojourners and lodgers with Me (Lev. 25:23).Hear my prayer, O Jehovah, be not silent at my tear; for I am a sojourner with Thee, a lodger, as all my fathers were (Ps. 39:12).Abraham said unto the sons of Heth, I am a sojourner and a lodger with you; give me a possession of a sepulcher (Gen. 23:3-4).By a “sojourner” equally as by a “lodger,” is signified a comer and inhabitant from another land, but by a “sojourner” are signified those who were being instructed in the truths of the church and who received them; and by “lodgers” were signified those not instructed in the truths of the church, because they were not willing to receive them.[4] As regards “hirelings,” they were such as labored for hire, being servants, but not bought; that these were called “hirelings” see Lev. 19:13; 25:4-6; Deut. 24:14, 15. As “hirelings” were those who labored for hire, by them in the internal sense are meant those who do what is good for the sake of their own advantage in the world; and in a sense still more interior, those who do what is good for the sake of reward in the other life; thus who desire to merit by works.[5] They who do what is good merely for the sake of their own advantage in the world, cannot possibly be consociated with angels, because the end regarded by them is the world, that is, wealth and eminence; and not heaven, that is, the blessedness and happiness of souls. The end is what determines the actions, and gives them their quality. Concerning those who do what is good merely for the sake of their own advantage, the Lord thus speaks:I am the good Shepherd; the good Shepherd layeth down His life for the sheep. But he that is a hireling, and not a shepherd, whose own the sheep are not, seeth the wolf coming, and deserteth the sheep, and fleeth, and the wolf seizeth them, and scattereth the sheep. But the hireling fleeth because he is a hireling (John 10:11-13).Egypt is a very beautiful heifer; destruction out of the north is come. Her hirelings are like calves of the fatting stall; for they also have turned back, they have fled away together, they did not stand, because the day of their destruction is come upon them (Jer. 46:20-21).[6] That lodgers and hirelings were not to be consociated in respect to holy things with those who were of the church, is evident from this:There shall no alien eat of the holy thing: a lodger of the priest, and a hireling, shall not eat of the holy thing (Lev. 22:10).And that from the sons of lodgers were to be bought servants who should serve forever, in the same:Of the nations that are round about you ye shall buy manservant and maidservant; and also of the sons of the lodgers that do sojourn with you, of these shall ye buy, and of their family that is with you, although they have brought forth in your land; and that they may be your possession, and that ye may hand them over for an inheritance to your sons after you, to inherit for a possession; ye shall rule over them forever (Lev. 25:44-46).By the “sons of the lodgers” are signified memory-knowledges which are from mere natural light; that spiritual truths shall rule over these is signified by “servants being bought of the sons of the lodgers for a perpetual possession.”[7] But they who do what is good for the sake of reward in the other life, who also are signified by “hirelings,” differ from those just now spoken of, in that they have as the end life and happiness in heaven. But as this end determines and converts their Divine worship from the Lord to themselves, and they consequently desire well to themselves alone, and to others only so far as these desire well to them, and accordingly the love of self is in every detail, and not the love of the neighbor, therefore they have no genuine charity. Neither can these be consociated with the angels, for the angels are utterly averse to both the name and the idea of reward or recompense. That benefits must be imparted without the end of reward, the Lord teaches in Luke:Love your enemies, and impart benefits, and lend, hoping for nothing again; then shall your reward be great, and ye shall be sons of the Most High (Luke 6:32-35; 14:12-14).(Concerning meritorious goods and their quality, see n. 1110, 1111, 1774, 1835, 1877, 2027, 2273, 2340, 2373, 2400, 3816, 4007, 4174, 4943, 6388-6390, 6392, 6393, 6478.)[8] That it is so often said by the Lord that they who do what is good shall “have their reward in heaven” (as in Matt. 5:11, 12; 6:1, 2, 16; 10:41, 42; 20:1-16; Mark 9:41; Luke 6:23, 35; 14:14; John 4:36) is because before he is regenerated a man cannot but think of reward; but it is otherwise when he has been regenerated; he is then indignant if anyone thinks that he benefits his neighbor for the sake of reward, for he feels delight and blessedness in imparting benefits, and not in recompense. (That in the internal sense “reward” denotes the delight of the affection of charity, see n. 3816, 3956, 6388, 6478.) 8003 In one house shall it be eaten. That this signifies the consociations of accordant goods that they may together make one good, is evident from the fact that the paschal supper represented the angelic consociations in heaven, and that each house of the sons of Israel represented a society in particular (see n. 7836, 7891, 7996, 7997). The angelic societies are all distinct from one another according to goods, and this generically, specifically, and particularly (see n. 3241, 4625). They are consociated who are in similar good. That these make one good, is because everyone arises not from one, but from many; for from many things that are various, but still accordant, there is produced a form which makes a one by harmony; in heaven by spiritual harmony, which is that of the goods of love (see n. 3241, 3267, 3744-3746, 3986, 4005, 4149, 5598, 7236, 7833, 7836). From all this it is evident that by “in one house shall it be eaten” are signified the consociations of accordant goods that they may together make one good. (That “to eat,” namely, the passover, denotes to be consociated, or to be with them, see above, n. 8001.) 8004 Thou shalt not bring out of the flesh abroad from the house. That this signifies that this good shall not be mixed together with the good of another, is evident from the signification of “to bring out abroad from the house” as being to give to another to eat, thus to mix with another good than that which belongs to the society; and from the signification of “flesh,” as being good (see n. 6968, 7850). For the societies in heaven are distinct according to the functions of all the members, viscera, and organs in the body (as has been shown at the close of many chapters). By means of correspondence, the function of each member, viscus, and organ bears relation to a peculiar good distinct from any other. From this it is evident that goods are manifold, and that in order that from them distinct forms may arise, which taken together may constitute the most perfect form of heaven, they are by no means to be mixed together; for if they were mixed together the distinction would be lost. This is signified by the command that they should not bring out of the flesh abroad from the house. 8005 And ye shall not break a bone in it. That this signifies the truth of memory-knowledge, that this must be sound, is evident from the signification of “bone,” as being the ultimate in which interior things terminate as in their base, that they may be supported and not spread asunder. Such an ultimate in spiritual things is memory-knowledge; for all spiritual truths and goods flow down according to order to lower things, and finally terminate in memory-knowledges, where they present themselves visibly to man. That “ye shall not break” denotes that it must be sound, is clear. Memory-knowledge is said to be sound when it admits into itself nothing but truths which agree with its good; for the memory-knowledge is the general receptacle. Moreover, memory-knowledges are like the bones in man; if these are not sound, or in their order, as when disjointed or distorted, the form of the body is thereby changed, and the actions in accordance therewith. The truths of memory-knowledge are doctrinal things. 8006 All the assemblage of Israel shall perform it. That this signifies that this law of order is for all who are in the good of truth and in the truth of good, is evident from the signification of “the assemblage of Israel,” as being all truths and goods in one complex (see n. 7830); thus those who are in the truth through which is good, and those who are in the good through which is truth (n. 7957), consequently those who are of the spiritual church. That all these were to perform the passover, was to represent the liberation of those of the spiritual church who had been detained in the lower earth until the Lord’s coming (n. 6854, 6914, 7091, 7849, 7932); their eating together in one house was to represent the angelic consociations in heaven (n. 7836, 7996, 7997); thus by the whole assemblage of Israel performing it was represented the whole heaven. At that time there was nowhere a church, but only the representative of a church, for which were taken the descendants of Abraham from Jacob. Communication with heaven, and through heaven with the Lord, was given by means of the representatives of the church. For this reason it was enjoined upon that nation to strictly observe all the statutes and all the laws, especially the statutes concerning the passover, insomuch that he who was clean and did not perform the passover was to be cut off (Num. 9:13). 8007 And when a sojourner shall sojourn with thee. That this signifies those who have been instructed in the truth and good of the church and have received them, is evident from the signification of a “sojourner,” as being those who were being instructed and were receiving the statutes and laws of the church (see n. 2025, 4444, 7908). It is said “when he shall sojourn with thee,” because by “sojourning” is signified to be instructed and to live (n. 1463, 3672). Thus by “sojourners sojourning with them” are signified not only those who were being instructed in the truth and good of the church and were receiving them, but also those who were living according to them. 8008 And performeth the passover to Jehovah. That this signifies if he desires to be together with them, is evident from the signification of “performing the passover to Jehovah,” that is, eating it, as being to be together with them (see n. 8001). 8009 Every male of his shall be circumcised. That this signifies that his truth must be cleansed from impure loves, is evident from the signification of “to be circumcised,” as being to be purified or cleansed from impure loves (see n. 2039, 2056, 2632, 3412, 3413, 4462, 7045); and from the signification of “male,” as being the truth of faith (n. 749, 2046, 4005, 7838). 8010 And then let him come near to perform it, signifies that then he shall be with them (as above, n. 8008). 8011 And he shall be as a native of the land. That this signifies that he shall be accepted just as is he who is in this truth and good, and has been purified from unclean loves, is evident from the signification of “a native of the land,” as being one who has been born within the church and is in its truth and good, consequently who has been purified from unclean loves. It is said “a native of the land,” because by “land” is signified the church (that “land” in the Word denotes the church, see n. 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2571, 2928, 3355, 4447, 4535, 5577). That “land” denotes the church is because by “land” in the Word is meant the land of Canaan, and by “the land of Canaan” is signified the Lord’s kingdom and church (n. 1413, 1437, 1585, 1607, 1866, 3038, 3481, 3686, 3705, 4116, 4240, 4447, 4454, 4516, 4517, 5136, 5757, 6516). By every land named in the Word the angels do not understand the land, but the nation that was there, and along with the nation there is understood the quality of the nation in respect to its spirituality, that is, in respect to that which is of the church. That the idea of the quality of the nation occurs when its land is named, is known, for this is the case even with men, and more so with the angels, who think spiritually about every natural thing. 8012 And no uncircumcised person shall eat of it. That this signifies that he who is in the loves of self and of the world cannot be together with them, is evident from the signification of an “uncircumcised person,” as being one who is in the loves of self and of the world (see n. 2056, 3412, 3413, 7045); and from the signification of “eating of it,” namely, the passover, as being to be with them (of which above, n. 8001). 8013 One law shall there be for the native, and for the sojourner that sojourneth in the midst of you. That this signifies that he who on being instructed has received the truth and good of the church, and lives according to them, shall be as he who being already instructed is within the church, and lives a life in agreement with the precepts of faith and of charity, is evident from the signification of “one law shall there be,” as being a similar right, thus that the one shall be as the other; and from the signification of “the native,” as being one who has been born within the church, and is in its truth and good as to doctrine and as to life (as just above, n. 8011); and from the signification of “the sojourner that sojourneth in the midst of you,” as being one who is being instructed in the truth and good of the church and receives them and lives according to them (of which also above, n. 8007).[2] It is said “in agreement with the precepts of faith and of charity,” on account of the difference; for the life before regeneration is according to the precepts of faith, but after regeneration it is according to the precepts of charity. Before regeneration no one knows from affection what charity is, but only from doctrine; and the man then lives according to the precepts of doctrine, which are called precepts of faith; but after regeneration he knows from affection what charity is, for he then loves his neighbor, and from the heart wills good to him, and he then lives according to a law that is written on him, for he acts from the affection of charity. This state is utterly different from the former state. They who are in the first state are in obscurity in respect to the truths and goods of faith, but they who are in the latter state are relatively in clearness. These see truths and confirm them from enlightenment, while the former do not see truths and confirm them from enlightenment; but from persuasion that the teachings of the church are truths. And because they do not see them from enlightenment, they can confirm falsities equally with truths, and after these have been confirmed, they see them precisely as truths. From all this it can be seen what is meant by living according to the precepts of faith, and what by living according to the precepts of charity.[3] As regards sojourners, it is several times commanded in the Word that no distinction should be made between a native of the land and a sojourner sojourning with them, for the reason that the Gentiles, from whom the sojourners came, are received into heaven equally as well as they who are within the church, when after being instructed they have received the truths of faith. (Of the Gentiles in the other life, see n. 932, 1032, 1059, 2049, 2284, 2589-2604, 2861, 2863, 3263, 4190, 4197.) Hence it was commanded that “as with the native, so with the sojourner;” as in the following passages:And if a sojourner shall sojourn with you, who shall make a fire-offering of an odor of rest to Jehovah; as ye do, so shall he do. As regards the assembly, there is one statute for you, and for the sojourner that sojourneth, a statute of eternity for your generations; as ye are, so is the sojourner before Jehovah. One law and one judgment shall be for you, and for the sojourner that sojourneth with you (Num. 15:14-16).As is the native of you, shall be to you the sojourner that sojourneth with you (Lev. 19:34).One judgment shall be for you; as for the sojourner, so shall it be for the native (Lev. 24:22).When a sojourner shall sojourn with you he shall perform the passover to Jehovah; according to the statute of the passover, and according to the statutes thereof, so shall he do; one statute shall be for you; as for the sojourner, so for the native (Num. 9:14). 8014 Verses 50, 51. And all the sons of Israel did as Jehovah commanded Moses and Aaron, so did they. And it was in this same day that Jehovah led forth the sons of Israel out of the land of Egypt by their armies. “And all the sons of Israel did as Jehovah commanded Moses and Aaron,” signifies the performing of obedience according to truth Divine; “so did they,” signifies performance from the will; “and it was in this same day,” signifies a state of the presence of the Lord; “that Jehovah led forth the sons of Israel out of the land of Egypt,” signifies that the Lord liberated from damnation those who were in the good of truth and the truth of good; “by their armies,” signifies these distinct according to the quality of good from truth. 8015 And all the sons of Israel did as Jehovah commanded Moses and Aaron. That this signifies the performing of obedience according to truth Divine, is evident from what was said above (n. 7944), where similar words occur. 8016 So did they. That this signifies performance from the will, is evident from the signification of “doing,” when the word is repeated, as being performance from the will (as above, n. 7945). 8017 And it was in this same day. That this signifies a state of the presence of the Lord, is evident from the signification of “day,” as being time and state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 7680). That it is a state of the presence of the Lord, is because it was the day of the passover, and by the “passover” is signified the presence of the Lord, and the liberation of those who are of the spiritual church from spiritual captivity and from damnation (n. 7867). That there was liberation then, is signified by what follows in this verse, namely, that “on that day Jehovah led forth the sons of Israel out of the land of Egypt by their armies.” That this was on the morrow after the passover, is evident from Moses:They journeyed from Egypt on the fifteenth day of the first month, on the morrow after the passover in the eyes of all the Egyptians, while the Egyptians were burying their firstborn that were slain (Num. 33:1-4).(That the presence of the Lord liberates from damnation those who are in good, and brings those who are in evil into damnation, see n. 7926, 7989.) 8018 That Jehovah led forth the sons of Israel out of the land of Egypt. That this signifies that the Lord liberated from damnation those who were in the good of truth and in the truth of good, is evident from the signification of “to lead forth,” as being to liberate; and from the representation of the sons of Israel, as being those who are of the spiritual church, or what is the same, who are in the good of truth and the truth of good (of which above, see n. 7957, 8006); and from the signification of “the land of Egypt,” as being damnation. That “the land of Egypt” here denotes damnation, is because by the state of the Egyptians is now signified damnation (n. 7766, 7778). (That the Lord liberated from damnation those who were of the spiritual church, that is, who were in the good of truth and the truth of good, see n. 6854, 6914, 7091, 7828, 7932.)[2] Their liberation by the Lord when He rose again is signified by the descent of the Lord to the lower regions, and was clearly shown by the awakening of the dead out of the tombs, of which in Matthew:And the tombs were opened; and many bodies of the saints that were sleeping were raised; and going forth out of the tombs after His resurrection they entered into the holy city and appeared to many (Matt. 27:52-53);their going forth out of the tombs, and entering into the holy city, and also their appearing, were for a testification that they, who had hitherto been detained in spiritual captivity, had been liberated by the Lord, and would be introduced into heaven. In the internal sense heaven is signified by “the holy city;” and therefore it is called “the holy city,” when yet it was not holy but profane, seeing that its people had so cruelly treated the Lord Himself, who was represented in all the rituals of their church, and described in the Word that was among them; and thus who had been the God of their church.[3] The like is signified by this passage in Daniel:At that time thy people shall be delivered, everyone that shall be found written in the book. And then many of them that sleep in the dust of the earth shall awake, these to eternal life, but the rest to shame and everlasting disgrace (Dan. 12:1-2).And also by this in Ezekiel:Prophesy and say, Thus said the Lord Jehovih, Behold I will open your sepulchers, and cause you to come up out of your sepulchers, O My people; and I will bring you upon the land of Israel, that ye may know that I am Jehovah, when I shall open your sepulchers, and shall cause you to come up out of your sepulchers, O My people, and I shall put My spirit in you, that ye may live, and I shall place you upon your land, that ye may know that I Jehovah have spoken it, and performed it, said Jehovah (Ezek. 37:12-14);where by “the land of Israel” or of Canaan is meant heaven (n. 8011). By these words in the prophet is described the new creation or generation of man, and also the vivification by the Lord of those who are of the spiritual church. 8019 By their armies. That this signifies these distinct according to the quality of good from truth, is evident from the signification of “armies,” as being goods and truths (of which above, n. 7988); “by their armies” signifies that they who are represented by the sons of Israel were made distinct according to the quality of good from truth. (That all in the other life are distinct and conjoined according to goods, see n. 7833, 7836, 8003.) It is said “according to the quality of good from truth,” because all good has its quality from truth, and is thereby varied (n. 3804, 4149, 5345, 5355, 6916). 8020 From the statutes and laws concerning the eating of the paschal lamb, which are treated of in this chapter, it is clearly evident that there are heavenly secrets contained and hidden in every detail, and that without knowledge from the internal sense nothing is known but a mere ritual in an external form, and nothing heavenly, still less Divine. As for instance, why the paschal animal was to be a lamb or a kid; why the animal was to be a male, and a son of a year; why it was to be killed on the fourteenth day of the month; why its blood was to be sprinkled upon the posts and the lintel; why it was to be eaten roasted with fire, with unleavened bread upon bitter herbs, and not raw or boiled in water; why it was to be roasted with its head upon its legs and upon its midst; why they were not to leave anything of it until the morning, and why that which was left was to be burned with fire; why they were to eat unleavened bread seven days, and why whosoever ate leavened bread was to be cut off; why an alien, a lodger, and a hireling were not to eat of it, but a man’s servant that is bought with silver, and a sojourner, if they were circumcised; why it was to be eaten in one house, and none of the flesh taken out of doors; why a bone was not to be broken in it. What these and very many other particulars involve, and why they were commanded, would be utterly unknown, unless the laws of order in the spiritual world to which they correspond, were known, and unless it were known from the internal sense what each detail signifies in that world, that is, in heaven; and especially unless it were believed that in all things there is something spiritual. If there were not something spiritual in the whole and in each detail, the angels who are with man when he reads the Word would comprehend but little, indeed scarcely anything, from the Word; for the angels comprehend spiritually all things that have been described in the Word in a natural manner. 8021ON THE SPIRITS AND INHABITANTS OF THE PLANET JUPITER, CONTINUED.One of those spirits of Jupiter who strike terror by their coming, as already described, applied himself to my left side beneath the elbow, and spoke from there; but his speech was harsh, nor were the words quite discrete and separate from one another, insomuch that I was obliged to wait long before I could gather the sense; and while he was speaking he also interjected something of terror. He said that so it is done on their earth, and that they are sent in advance to a man, before their angels come to him, and in this manner they prepare him. He admonished me also to receive them well when they came. But it was given me to answer that this is not my affair; but that with me all are received just as they themselves are. 8022 Afterward the angels of that earth came, and it was given me to perceive from their speech with me that they are utterly different from the angels of our earth; for their speech was not effected by means of words, but by means of ideas which diffused themselves through my interiors on all sides, and from there had also an influx into the face, so that the face concurred to every particular; beginning from the lips, and proceeding toward the circumference on all sides. The ideas which were in the stead of words were discrete, but in a slight degree. They said that so do they speak with their own people on their earth; and that there also the speech is of the face, beginning from the lips. 8023 Afterward they spoke with me by means of ideas still less discrete, insomuch that scarcely any interval was perceivable; it was in my perception like the meaning of words with those who attend only to the meaning abstractedly from the words. This speech was more intelligible to me than the former, and was also more full. It flowed into the face in like manner as the former, but the influx was more continuous, in accordance with the nature of the speech. It did not, however, begin from the lips, like the former, but from the eyes. They said that so also do they speak with their own people on their earth; but with those there who enjoy a more interior sense and discernment than the rest. 8024 Afterward they spoke in a manner still more continuous and full; and then the face could not concur by a suitable movement; but there was felt an influx into the brain, and this was then acted upon in a similar manner. 8025 Lastly they spoke in such a way that their discourse fell only into the interior understanding; its fluency was like that of a thin aura. I perceived the influx itself, but not distinctly the particulars. They said that there are men of their earth also with whom they speak in this manner, and that they are those who after death are immediately carried up into heaven. 8026 These kinds of speech are circumstanced like fluids; the first kind is like fluent water; the second is like water more attenuated; the third is relatively like the atmosphere; and the fourth is like a thin aura. 8027 The spirit above mentioned, who was on the left side, sometimes interrupted the conversation, admonishing me especially to deal discreetly with his angels; for there were spirits from our earth who occasioned such things as excited displeasure. He also said that he did not understand what the angels spoke; but that he did afterward when he removed to my left ear. His speech then was not harsh as before, but like that of other spirits. 8028 From this it could be seen how the case is with the order in heaven, and from this in the world; namely that when angels are about to come, a spirit is sent before to prepare the way, and that he excites fear, and gives admonition to receive the angels courteously; and that he interrupts; also that at first he does not understand what the angels speak, but afterward when he has been reduced to a better state he understands; in a word, that he is continually at hand, and prepares the lower mind, and endeavors to avert things unworthy. In regard to this there occurred to me a thought about John the Baptist, that it was according to the order of heaven for him to be sent before and announce the coming of the Lord, and that he should prepare the way that He might be worthily received, according to what is written in Matt. 3:3; Luke 1:17; 3:4; John 1:23. 8029 From what has already been occasionally related about the state of man after death, it is evident that there are few who at once enter heaven when they come into the other life; but that they stay for some time beneath heaven, in order that the things belonging to earthly and bodily loves, which they have brought with them from the world, may be removed, and they may thus be prepared to be capable of being in society with the angels. The case is similar with the men of all the earths, namely, that after their decease they are at first beneath heaven among spirits; and afterward, when they are prepared, they become angels. When the spirits of that earth were becoming angels it was given me to see that there appeared bright horses as of fire, by which they were carried up, like Elijah. Bright horses as of fire signify an enlightened understanding (that “horses” in the Word signify what is of the understanding, see n. 2760-2762, 3217, 5321, 6125, 6534); and the “horses of fire and chariots of fire” which carried away Elijah, signify the understanding of the Word as to its interiors (n. 2762). 8030 This angelic heaven to which they are carried away is the first heaven, or the last of the three. This heaven appears to the right from their earth, and is quite separate from the first or lowest heaven of the angels who are from our earth. They who are in this heaven appear clothed in azure dotted with little golden stars; for they believe this color to be the veriest heavenly color. When they are in the world, and contemplate the starry heaven, they call it the abode of the angels; and for this reason the azure color is loved by them. 8031 The spirits of that earth are utterly unwilling to be in fellowship with the spirits of our earth, because they differ in disposition and manners; for they say that the spirits of our earth are cunning, and are ingenious in plotting evils, and that they know and think little about what is good; also that they do not, as they do, acknowledge the one only Lord. Moreover, the spirits of the earth Jupiter are much wiser than the spirits of our earth, of whom they also say that they speak much and think little, and thus that they cannot interiorly perceive many things, and not even what good is. From this they conclude that the men of our earth are external men. 8032 The subject of the spirits and inhabitants of the planet Jupiter will be continued at the end of the following chapter.

god lord israel divine jews laws memory mine ps egyptian john the baptist bright gentiles israelites jupiter verses jehovah num lev jer deut lord himself heth moses they

Love of God - Tamara Courtice

Play Episode Listen Later Nov 30, 2025 38:09

Pastor Tamara Courtice shares today's message, from our series in 1 John, "The Love of God". What happens when you receive love and show love? What is the power of love? Do you struggle to be loved? God's love is given, not earned. What power are you tapped into? What is the mark of God's love? Do you know that you are loved?Today's passages:1John 4: 7-19, 1Cor 13: 4-7, Deut 31: 8, 2Tim 1: 7Date: 30.112025.Please send prayer requests to prayer@bridgeman.org.au or on our website: www.bridgeman.org.au/prayer/To contact Bridgeman Baptist Community Church please email hello@bridgeman.org.auIf you would like to give at Bridgeman Baptist Community Church please go to www.bridgeman.org.au/giving/Please view our Sermon List if you would like to order from our back catalogue, please email bridgemedia@bridgeman.org.au

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Trek Through Truth - Day 82

East River Baptist Church

Play Episode Listen Later Nov 29, 2025 22:15

Moses begins a review of the nation's history before he dies, and exhorts the Israelites to teach their children well. Deut 1:1-25, 26-45, 2:1-12,13-23,24-37. #everydaychristians

israelites trek deut

Wednesday, November 26, 2025

Sound Mind Set

Play Episode Listen Later Nov 26, 2025 9:39

Have you ever thought how death is what makes life so valuable and crucial? The end brings value and purpose to the journey, because we don't know how much time we have. Every day, any day, could be the last. We just don't know. This creates an urgency that, honestly, few embrace, in fact, most ignore. So many folks live in denial that the end is coming. But the real tragedy is not a short-lived life, but an un-lived life. Linda Ellis wrote a poem simply called “The Dash.” She refers to the birth year and the death year on every headstone, but writes the line: “What matters most of all is the dash between those years.” When she writes and speaks, she encourages people with this advice: “Live your dash!” In Deuteronomy 30, we hear God speaking to the children of Israel through Moses: “Today I have given you the choice between life and death, between blessings and curses. Now I call on heaven and earth to witness the choice you make. Oh, that you would choose life, so that you and your descendants might live! You can make this choice by loving the Lord your God, obeying him, and committing yourself firmly to him. This is the key to your life. And if you love and obey the Lord, you will live long in the land …” (Deut. 30:19-20 NLT) Listen once again to these words in verse 20: You can make this choice by loving the Lord your God, obeying him, and committing yourself firmly to him. This is the key to your life. Funny how every human seeks the key to life and God has told us clearly in just one verse where it can be found. Life has a beginning, an end, and a dash in between. We should live that dash well with no regrets, following the key to life: Loving God, obey Him and committing ourselves firmly to Him. Today, right now, I challenge us to simplify our perspective and pursuits. Let's pray: “Father, help me to choose your life and live that in front of my kids. Help me to love You. Help me to obey and commit my life to You and pass that on to those around me. As above, so below.”

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Friendship - Pastor Terry Fenton

Play Episode Listen Later Nov 25, 2025 24:48

An episode from Seneca Bible Baptist Church, a conservative, independent body of King James Bible believers located in Seneca Falls, New York. We believe the Holy Scriptures of the Old and New Testament to be the verbally and plenary inspired Word of God. The Scriptures are inerrant, infallible and God breathed, and therefore are the final authority for faith and life. The sixty-six books of the Old and New Testament are the complete and divine revelation of God to Man. The Scriptures shall be interpreted according to their normal grammatical historical meaning. The King James Version of the Bible shall be the official and only translation used by the church (2 Tim. 3:16-17). We believe in one Triune God, eternally existing in three persons—Father, Son, and Holy Spirit—each coeternal in being, co-identical in nature, coequal in power and glory, and having the same attributes and perfections (Deut. 6:4). We believe that the Lord Jesus Christ, the eternal Son of God, became man, without ceasing to be God, having been conceived by the Holy Spirit and born of the virgin Mary, in order that He might reveal God and redeem sinful men (Phil. 2:58). We believe that the Lord Jesus Christ accomplished our redemption through his death on the cross as a representative, vicarious, substitutionary sacrifice; and, that our justification is made sure by His literal, physical resurrection from the dead (1 Peter 1:35). We believe that the Lord Jesus Christ ascended to Heaven, and is now exalted at the right hand of God, where, as our High Priest, He fulfills the ministry of Representative, Intercessor, and Advocate (Acts 1:910). We believe that salvation is the gift of God brought to man by grace and received by personal faith in the Lord Jesus Christ, whose precious blood was shed on Calvary for the forgiveness of our sins 1 Pet. 1:1819). A message from Seneca Bible Baptist Church: “We would love to have you visit! “If you are looking for a church in the Seneca Falls, New York area that preaches the Truth from God's Word, reach out to us at any time. We would love to hear from you at (315) 568-9100 or on our website ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.senecabiblebaptist.org/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You may also write to us at:Seneca Bible Baptist Church1859 Auburn RdSeneca Falls, New York 13148 Our video messages are also available for you at the following locations:YouTube -⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/channel/UCo4STuljw68fWAhrlwC0Cmw⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook -⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/profile.php?id=100064601297462⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Be sure to Subscribe to our channel and/or Like and Follow SBBC on Facebook so that you will be notified the next time we are live. Have A Blessed Day, Seneca Bible Baptist Church” The KJV Bible Preaching Churches Podcast is directly supported by Doss Metrics LLC | Ministry Services based out of Cleveland Texas. If you have any questions regarding this podcast, or the churches hosted on the podcast, please reach out to us directly at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠dossmetrics@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or write to us at: Doss Metrics | KJV Bible Preaching Churches Podcast1451 McBride Rd.Cleveland, TX 77328 God Bless#KingJamesPreaching #KJVPodcast #SenecaBibleBaptistChurch #PastorTerryFenton #BaptistChurches #PreachingPodcast #Churches

Q4 2025 LS. 9 - Heirs of Promises, Prisoners of Hope (Joshua)

3ABN Sabbath School Panel

Play Episode Listen Later Nov 24, 2025 59:51

Sabbath School panel discussion and insight by 3ABN pastors and teachers. This podcast episode follows 2025 quarter 4, lesson 9 of the adult Bible study guide book. This quarter's book topic is “Joshua”, and this week's Sabbath School lesson is titled “Heirs of Promises, Prisoners of Hope”. Join us every week for a fresh and relevant study of the word of God. Reading: Gen. 3:17–24; Deut. 6:3; Josh. 13:1–7; Heb. 12:28; Lev. 25:1–5, 8–13; Ezek. 37:14, 25. Memory Text: “Return to your stronghold, O prisoners of hope; today I declare that I will restore to you double” (Zechariah 9:12, ESV). (November 23 - November 28) Sunday – (James Rafferty) - Eden and CanaanMonday – (Jill Morkone) - The Land as a GiftTuesday – (John Dinzey) - The Challenge of the LandWednesday – (John Lomacang) - The JubileeThursday – (Shelley Quinn) - The Land Restored Want the Panelists' notes? You can sign up here: https://3abnsabbathschoolpanel.com/notes/ Questions or Comments? Email us at mail@3abn.org Donate: https://3abn.org/donate-quick.html

god jesus christ bible holy spirit study promises sabbath prisoners heirs heb lev esv panelists deut ezek prisoners of hope sabbath school 3abn

The Moabite & the Kinsman Redeemer

Meadowbrooke Church Sermon Podcast

Play Episode Listen Later Nov 23, 2025

The story of Ruth begins with these words: In the days when the judges governed (v. 1a). Just before Joshua died after a lifetime of faithful service, he warned all of Israel: Now therefore fear the LORD and serve him in sincerity and faithfulness. Put away the gods your fathers served beyond the River and in Egypt, and serve the LORD. And if it is evil in your eyes to serve the LORD, choose this day whom you will serve... But as for me and my house, we will serve the LORD. (Josh. 24:14-15) The book of Judges recounts Israels history shortly after entering the promised land, and just in the second chapter, we are told: Then the sons of Israel did evil in the sight of the Lord and served the Baals, and they abandoned the Lord, the God of their fathers... (Jud. 2:11-12), which characterizes the tone and climate of Israels spiritual health. The book of Judges also concludes with the words: In those days there was no king in Israel. Everyone did what was right in his own eyes (Jug. 21:25). While in the wilderness, God warned Israel that there would be consequences to their choices, especially when it came to their trust of God and obedience to God: Beware that your hearts are not easily deceived, and that you do not turn away and serve other gods, and worship them. Otherwise, the anger of the LORD will be kindled against you, and He will shut up the sky so that there will be no rain, and the ground will not yield its produce; then you will quickly perish from the good land which the LORD is giving you (Deut. 11:16-17) As we move from Judges into the book of Ruth, the opening five verses immediately shed light on the spiritual condition of Naomis husband, Elimelech. These verses reveal how Elimelech, in his role as both husband and father, deeply influenced the direction and well-being of his family. The famine in the land did not just reflect a lack of physical food; it also mirrored the spiritual famine within Elimelechs own heart and soul. There are some things I want to point out to you that I believe will help you appreciate just how relevant this book is to us today. First, let me begin by stating that Bethlehem means house of bread yet there was no bread in Bethlehem because there was famine in the land due to Israels disobedience. God had promised that He would bless His people if they obeyed Him, so the reason why there was no bread in Bethlehem was because of Israels unfaithfulness, not Gods unfaithfulness. Second, we are told that Elimelech was a man of Bethlehem in Judah..., which means that he belonged to the tribe of Judah. God called Elimelech to live in Bethlehem, yet he chose to move to Moab because he believed that he and his family could thrive in a place outside of where God called him to live. Some of the things that Elimelech had to know about Moab was that the people originated out of an incestuous relationship after Lots older daughter got him drunk for the purpose of having sex with her father so that she could become pregnant with his child (Gen. 19:30-38). Secondly, the Moabites were known for their scheming to get Israel to sin against God (Num. 22-24). Thirdly, the Women of Moab were known for seducing the Israelite men for the purpose of getting them to worship the gods of Moab (Num. 25). Moab was not a place for a family to thrive spiritually, but this is the place that Elimelech took his family to live. The other important detail we need to consider is that while Naomis name means Pleasant nothing about her life seemed pleasant. Her husbands name meant God is my king but he certainly did not live like God was his king. The meaning of the names of their two sons were, Mahlon (Weakness, sickness) and Chilion (destruction, failure); both men took for themselves Moabite women who did not grow up worshiping the God of Abraham, Isaac, and Jacob; taking Moabite women as wives was something God commanded Israel not to do (see Deut. 7:1-4). Noamis husband and both of her sons died, leaving her with nothing but two daughters-in-law who were also destitute with no husband or male child. Naomi Suffered Loss When Naomi left Bethlehem with her husband and two sons, she leftfull. Because of the famine in the land (v. 1), moving to Moab must have felt like the right decisionan act of survival for the sake of their family. But while in Moab, tragedy struck. Her husband, Elimelech, died. Then her two sons married Moabite women, Orpah and Ruthsomething God had warned His people against because of the danger of idolatry (Deut. 7:23). And after marrying these women, both of Naomis sons also died, leaving her with two widowed Moabite daughters-in-law and no descendants of her own. Naomi had lost the three most important men in her life, along with any hope of lineage, inheritance, or security. There was nothing for her in Moab, and because of her husbands death after leaving Bethlehem, there was nothing but maybe the kindness of her relatives back in Judah. So when she returned to Bethlehem, it is no surprise that she no longer wanted to be called Naomi, which means pleasant. She asked instead to be calledMara, meaning bitter. She explained the bitterness in her own words: The Almighty has dealt very bitterly with me. I went away full, and the LORD has brought me back empty (vv. 2021). Ruth: A Woman of Excellence Naomi failed to recognize the blessing her Moabite daughter-in-law truly was. When Naomi decided to return to Bethlehem, she urged both Orpah and Ruth to go back to their own people and gods in Moab. While Orpah left to go back to her people and her gods, Ruth decided to remain with Naomi and even declared to her mother-in-law: Do not plead with me to leave you or to turn back from following you; for where you go, I will go, and where you sleep, I will sleep. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried. May the LORD do so to me, and worse, if anything but death separates me from you. (1:1618). One reason Naomi discouraged Ruth from coming back with her was concern for Ruths safety. There was significant hostility between Moabites and Israelites. This is clear in chapter two, after Ruth entered a field belonging to Boaz. Everyone in the field knew Ruth was a foreigner, as the foreman explained to Boaz, She is the young Moabite woman who returned with Naomi from Moab. Boazs response reveals the real danger Ruth faced. He spoke kindly to her, saying, Listen carefully, my daughter. Do not go to glean in another field; furthermore, do not go on from this one, but join my young women here. Keep your eyes on the field which they reap, and go after them. Indeed, I have ordered the servants not to touch you. When you are thirsty, go to the water jars and drink from what the servants draw (Ruth 2:89). Ruths foreign status exposed her to rejection, prejudice, and mistreatmentyet she chose to stay with Naomi anyway, embracing uncertainty and risking lifelong exclusion. Her courage did not go unnoticed. In chapter three, Boaz calls Ruth a woman of excellence (3:11)a term that carries the sense of valor, honor, and strength of character. Remarkably, the same word is used of Boaz in 2:1, while you do not see it in the way the NASB translated Ruth 2:1, just about every other translation does recognize this: Now Naomi had a relative of her husbands, a worthy man of the clan of Elimelech, whose name was Boaz. The parallel is deliberate. The narrator wants us to see that Ruth and Boaz are kindred spiritstwo people marked by integrity, bravery, and covenant faithfulness in a time when such qualities were rare in Israel. Boaz: A Kinsmen Redeemer Boaz is the third important character in the story of Ruth, for he is the only one qualified to serve as Naomis kinsman-redeemer. Every kinsman-redeemer had to meet three qualifications: He had to be a family member, He had to have the ability to redeem, and He had to be willing to redeem. A kinsman-redeemer held several responsibilities in the Old Testament: he could buy back family land lost to famine or debt (Lev. 25:2530), redeem relatives who had sold themselves into slavery (Lev. 25:4755), avenge the unlawful death of a family member (Num. 35; Deut. 19; Josh. 20), and step in when a family member faced a wrong they could not fix on their own. Naomi needed that kind of help. She had lost her husband and both sons. She had no land, no security, and no hope. Ruth could not redeem her, so she went out to glean in the fieldsa provision God had given for the poor and the foreigner (Lev. 19:910). Thats where we first meet Boaz. He told Ruth, Do not go to another field I have ordered the young men not to touch you (Ruth 2:89). Ruth bowed in gratitude, asking why he would show kindness to a foreigner. Boaz told her he had heard of her loyalty to Naomi and her trust in Israels God (2:1113). He saw Ruth as a woman of excellenceworthy of honor and protection. When Naomi learned how Boaz treated Ruth, she urged Ruth to approach him at the threshing floor. Though the scene might look questionable at first glance, Ruth 3:613 makes it clear: both Ruth and Boaz acted with purity and integrity. Ruth lay quietly at his feet, and when Boaz awoke, she said, Spread your wings over your servant, for you are a redeemer. She wasnt tempting himshe was invoking covenant language, the same wings imagery Boaz used earlier of the LORDs care (see 2:12). Boaz responded with joy: I will do all that you ask, for everyone knows you are a worthy woman (3:11). He was both willing and able to redeem her. And he did. So Boaz took Ruth, and she became his wife. And he went in to her, and the Lord gave her conception, and she bore a son (4:13). Through Boaz, Naomis emptiness was replaced with joy, and Ruth was blessed with a godly husband and a son. The women of the town celebrated: Then the women said to Naomi, Blessed is the Lord who has not left you without a redeemer today, and may his name become famous in Israel. May he also be to you one who restores life and sustains your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him. Then Naomi took the child and laid him in her lap, and became his nurse. And the neighbor women gave him a name, saying, A son has been born to Naomi! So they named him Obed. He is the father of Jesse, the father of David. (4:14-17) What began in sorrow ended in joy. What started with loss ended in redemption. God used a barley field, a faithful woman, and a willing redeemer to bring about His plannot just for Naomi and Ruth, but through Boaz and Ruth the line of the kings would come with the birth of David by whom all other kings would be compared in Israel. This leaves us with the point of this little book in the Bible. There is a True and Better Redeemer Boaz was not only Naomis redeemerhe was also a picture of the Redeemer who would one day come through his and Ruths own bloodline. Boaz was only a shadow of a true and better Boaz. Remember the announcement of Jesus birth delivered by the angels to lowly shepherds: And so the angel said to them, Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; for today in the city of David [Bethlehem] there has been born for you a Savior, who is Christ the Lord (Luke 2:10-11). It was the disobedience of Israel that led to the famine that compelled Naomis husband and sons to leave where there was no bread to a place that led to a deeper and more severe famine that left Naomi empty. God used all of the hard things in Naomis life so that another Son would be born in that same city to do what no other person was able to do; Jesus said of Himself: I am the bread of life; the one who comes to Me will not be hungry, and the one who believes in Me will never be thirsty (John 6:35). When Adam and Eve bit into the forbidden fruit, creation was cursed and humanity was lost. Eden was forfeited, and mankind was expelled from Gods presence. The only way for Eden to be restored and the curse removed was for another Adam to comeone who was related to humanity, who had the ability to redeem what was lost, and who was willing to carry out the redemption. Ruth and Boaz had a son named Obed; Obed fathered Jesse; Jesse fathered David. Many generations later, Jesus was born to Maryconceived supernaturally while she remained a virginqualifying Him uniquely as the Kinsman-Redeemer mankind and creation needs. How was Jesus qualified? Jesus had to be a family member of humanity, and He was, as demonstrated by the human bloodline recorded in Scripture. Jesus had to have the ability to redeem, which He had because the virgin birth made Him both fully God and fully manperfectly qualified to redeem creation. Jesus had to be willing to redeem, and that willingness led Him to the cross, where He became our curse and took our sin upon Himself. Jesus did not remain dead. On the third day He rose in victory! Our Kinsman-Redeemer lived the perfect life we could not live, died as the sin-bearer though He was spotless, and then conquered death itself. All of heaven rejoices that the Redeemer who was slain now standsaliveinterceding for us: Worthy are You to take the scroll and to break its seals, for You were slaughtered, and You purchased people for God with Your blood from every tribe, language, people, and nation. You have made them a kingdom and priests to our God, and they will reign upon the earth (Rev. 5:910). And maybe thats where you need hope today. Perhaps you are living with the consequences of choices you made years ago. Perhaps bitterness has taken root because life did not turn out the way you imagined. Perhaps, like Naomis family, you have wandered far into Moabfar from God, far from joy, far from where you began. But hear the good news:the book of Ruth declares that no one is too far for Gods love, grace, and mercy to reach. If God can take a famine, a foreigner, and a broken widow and weave them into the lineage of King David and ultimately Jesus Christ HimselfHe can redeem your story too!

Defeat Sihon the Amorite

Play Episode Listen Later Nov 23, 2025 27:59

A look at Deut. 2:24-37

defeat deut amorite sihon

Episode 506: Escuela Sabática - Lectura 22 de Noviembre del 2025

Unraveling The Words of Yahweh

Play Episode Listen Later Nov 21, 2025 3:08

israel sin pero dios zac lev lectura deut esas josu mediante hebreos entren deuteronomio miren escuela sab

The Plagues Were Against The gods Of Egypt Part 21

Play Episode Listen Later Nov 21, 2025 77:12

In this study we will take a look at the miracles that Yahweh performed on the Egyptians, when Israel was held in bondage, during this period in Exodus. We will see that those miracles were against the Egyptian deities or gods that they worshipped. Moses was the prototype of the Christ or Messiah. More importantly, the nation of Israel saw Moses as a prototype and the Bible record illustrates that point. Moses said: ‘And Yahweh said unto me, they have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.' (Deut. 18:17-18).In this study I continue in chapter 9 verse 19. Verses 13-35 Seventh Plague HailOnce again I emphasize that these plague were against the Egyptians deities!!!I start in this study reading from Thomas Horn Book ‘The Gods' PDF page 73.Osiris is a VERY well known character in both history and mythology. He plays a prominent role in secret societies and even in our own government. But more than that, I believe he is the central character we need to look at when it comes to understanding the times we live in and what is to come in the near future.For instance, did you know that Osiris is the only other god of antiquity apart from Yahshua that was known as, "The King of kings and Lord of lords?""...he is exceedingly mighty and most terrible in his name 'Osiris'; he endureth for ever and forever in his name of 'Un-nefer.' Homage be to thee, O King of kings, Lord of lords, Ruler of princes, who from the womb of Nut hast ruled the world and the Underworld..."- Excerpt from a Hymn to Osiris in the Book of the DeadOnce again Osiris' symbol is the ankh, which looks remarkably like a cross. One dominant theory is that the "loop" at the top of the ankh represents resurrection - as in the rebirth of the sun. This would seem to go along with the NUMEROUS dying and resurrecting sun gods born on December 25th that are found in the ancient world. And suffice it to say, it is not by chance, coincidence or accident that the Son of Yahweh was crucified on the symbol of the sun god!With that in mind, I feel it is important to note that in Nimrod's incarnation as Osiris, you can truly see a mirror (reversed) image of Yahshua Messiah. Where Yahshua is the Son of Yahweh, the Messiah, Osiris is the exact antithesis. He is the sun god, the false messiah, the ANTI-Christ! This is one of the primary reasons why I believe Christians should have absolutely nothing to do with associating Yahshua Messiah and the date, December 25th. It was NOT Yahshua Messiahs' birthday. It was the birthday of Nimrod/Osiris/Baal/Mithra.In his work, Magick (Book 4), the famed occultist and the self proclaimed "Father of Satanism," Aleister Crowley had this to say concerning Baphomet : "The Devil does not exist. It is a false name invented by the Black Brothers to imply a Unity in their ignorant muddle of dispersions. A devil who had unity would be a God... 'The Devil' is, historically, the God of any people that one personally dislikes... This serpent, SATAN, is not the enemy of Man, but He who made Gods of our race, knowing Good and Evil; He bade 'Know Thyself!' and taught Initiation. He is 'The Devil' of the Book of Thoth, and His emblem is BAPHOMET, the Androgyne who is the hieroglyph of arcane perfection... He is therefore Life, and Love. But moreover his letter is 'ayin,' the Eye, so that he is Light; and his Zodiacal image is Capricornus, that leaping goat whose attribute is Liberty."Have any questions? Feel free to email me keitner2024@outlook.com

Three Who's - Pastor Terry Fenton

East River Baptist Church

Play Episode Listen Later Nov 21, 2025 43:15

An episode from Seneca Bible Baptist Church, a conservative, independent body of King James Bible believers located in Seneca Falls, New York. We believe the Holy Scriptures of the Old and New Testament to be the verbally and plenary inspired Word of God. The Scriptures are inerrant, infallible and God breathed, and therefore are the final authority for faith and life. The sixty-six books of the Old and New Testament are the complete and divine revelation of God to Man. The Scriptures shall be interpreted according to their normal grammatical historical meaning. The King James Version of the Bible shall be the official and only translation used by the church (2 Tim. 3:16-17). We believe in one Triune God, eternally existing in three persons—Father, Son, and Holy Spirit—each coeternal in being, co-identical in nature, coequal in power and glory, and having the same attributes and perfections (Deut. 6:4). We believe that the Lord Jesus Christ, the eternal Son of God, became man, without ceasing to be God, having been conceived by the Holy Spirit and born of the virgin Mary, in order that He might reveal God and redeem sinful men (Phil. 2:58). We believe that the Lord Jesus Christ accomplished our redemption through his death on the cross as a representative, vicarious, substitutionary sacrifice; and, that our justification is made sure by His literal, physical resurrection from the dead (1 Peter 1:35). We believe that the Lord Jesus Christ ascended to Heaven, and is now exalted at the right hand of God, where, as our High Priest, He fulfills the ministry of Representative, Intercessor, and Advocate (Acts 1:910). We believe that salvation is the gift of God brought to man by grace and received by personal faith in the Lord Jesus Christ, whose precious blood was shed on Calvary for the forgiveness of our sins 1 Pet. 1:1819). A message from Seneca Bible Baptist Church: “We would love to have you visit! “If you are looking for a church in the Seneca Falls, New York area that preaches the Truth from God's Word, reach out to us at any time. We would love to hear from you at (315) 568-9100 or on our website ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.senecabiblebaptist.org/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You may also write to us at:Seneca Bible Baptist Church1859 Auburn RdSeneca Falls, New York 13148 Our video messages are also available for you at the following locations:YouTube -⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/channel/UCo4STuljw68fWAhrlwC0Cmw⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook -⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/profile.php?id=100064601297462⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Be sure to Subscribe to our channel and/or Like and Follow SBBC on Facebook so that you will be notified the next time we are live. Have A Blessed Day, Seneca Bible Baptist Church” The KJV Bible Preaching Churches Podcast is directly supported by Doss Metrics LLC | Ministry Services based out of Cleveland Texas. If you have any questions regarding this podcast, or the churches hosted on the podcast, please reach out to us directly at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠dossmetrics@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or write to us at: Doss Metrics | KJV Bible Preaching Churches Podcast1451 McBride Rd.Cleveland, TX 77328 God Bless#KingJamesPreaching #KJVPodcast #SenecaBibleBaptistChurch #PastorTerryFenton #BaptistChurches #PreachingPodcast #Churches

Bring Them Near - Worshiping God as One Family

Scripture Applied

Play Episode Listen Later Nov 20, 2025

If we followed the Bible alone, would we divide the church by age — or worship as families, with all generations together during corporate worship? The Scripture’s witness is clear: Whether gathering in homes, tabernacles, temples, or the open air, God’s people, of all ages, are called to worship together (Deut. 31:12; Eph. 6:1-4). Children don’t need entertainment; they need a big vision for God. And the best way to teach them is the way the Bible tells us to teach them. So, parents — show your little children the seriousness of sin and the joys of redemption by bringing them to worship, with you, in God’s house.

god children bible scripture eph deut one family worshiping god

Leviticus 24 Bible Study - Lamp Oil, Show bread, Eye for Eye, & Blasphemy (Holiness Code)

Iron Sheep Ministries Inc.

Play Episode Listen Later Nov 19, 2025 48:28

Today's Bible study covers Leviticus 24 and four distinct elements that are all tied together within the Holiness Code. Verses 1-4 we will talk about the continuous call for the priests to tend to the oil of the lampstand found within the tabernacle. Verses 5-9 discuss the weekly call to supply the show bread (bread of the presence). Both the lampstand and the show bread have application and fulfillment in Christ (which we discuss). In verses 10-23, we see a narrative about a man who blasphemes the Lord and receives swift justice. This leads to a discussion on Lex Talionis (the law of retaliation), also known as “eye for an eye,” as well as a thorough discussion on what blasphemy is and why it deserved the death penalty. Lots to talk about as we dig deep into Leviticus chapter 24.Outline: 03:02 - Leviticus 24.1-4 - Continues Lamp Oil.We learn about the tabernacle lampstand in Exodus 25.31-40. The lampstand had a purpose in its day, it was the only source of light within the Holy Place of the tabernacle. It illuminated the work inside the tabernacle. This is also representative of Christ as our only source of divine eternal light. John 8.12, Jesus says, “‘I am the light of the world. Whoever follows me will never walk in darkness, but will have light of life.” John 1.4-5, “In him was life, and that life was the light of all mankind. The light shines in the darkness and the darkness has not overcome it.” Heaven will be illuminated by the Glory of the Lord, Rev 21.23, “The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp.” Additional Symbolism found in the lampstand: 2 Cor 5.21, Heb 7.26, Isa 53.4, Rev 1.20, Jhn 8.12, 9.5, 1.4-9, Rev 21.23. 09:09 - Leviticus 24.5-9 - Show bread also known as the “bread of the presence.” The show bread had a purpose in Moses day. It was a perpetual acknowledgement that all bread/food comes from the Lord. It was a thank-offering to the Lord. God is the provider of all. The 12 loaves represent the 12 tribes of Israel, continually offering their gratitude and dependence on God for daily provision. The show bread has fulfilment in Christ. Jesus is the bread of life, John 6.35, Jesus declared, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.” Additionally (you can dig deep into this yourself) Jhn 3.16, 1 Pet 2.22, Heb 7.25, Rom 8.34, Eph 5.2, 1 Pet 2.9, 1 Cor 11.23-25.13:39 - Leviticus 24.10-23 - Blasphemy and justice17:05 - What is Lex Talionis? What is Eye for an Eye?Lex Talionis is latin. “lex” = law and talio = “like for like”The law of retaliation and the law of retributionBible verses covered on this in the study: Ex 21.23-25, Deut 19.15-21, Mat 5.38-48, Mat 5.17, Rom 13.1-4.Lex Taolionis - eye for an eye - was never meant for personal relationships. This is where we must apply Jesus' statement of turning the other cheek.30:48 - Leviticus 24.10-16, 23 - BlasphemyWhat is Blasphemy? Blasphemy is any deliberate, irreverent, or contemptuous speech or action against: God (father, son, or spirit), His character, His name, His worksWhat is Blasphemy against the Holy Spirit? A willful, knowing, persistent rejection of the Holy Spirit's testimony about Jesus. Considered unforgivable because the person has hardened their heart against the only means of salvation.The Holy Spirit resides in us as believers: John 14.16–17, Ephesians 1.13–14, 2 Corinthians 1.21–22, Ephesians 4.30.Key Bible Verses on Blasphemy covered in this talk: Exo 20.7, Exo 22.28, Lev 24.16, 1 Kings 21.1-14, Job 2.9-10, Luke 5.21, John 10.30-39, Psa 82:6, Mark 14.60-64, John 19.6-7 and Rev 13:5–6.Support Iron Sheep Ministries: https://Ironsheep.org/donateListen to the podcast: https://anchor.fm/ironsheepContact Dave & the ISM team: info@ironsheep.orgJoin the email list: http://eepurl.com/g-2zAD

PSALMS 82–84 — JUDGMENT • DELIVERANCE • NEARNESS Teacher: Kerry Battle | Ahava ~ Love Assembly

Ahav~Love Ministry

Play Episode Listen Later Nov 18, 2025 68:36

PSALMS 82–84 — JUDGMENT • DELIVERANCE • NEARNESSTeacher: Kerry Battle | Ahava ~ Love AssemblyThis evening message walks through three prophetic Psalms that reveal how Yahuah:judges corrupt leadership (Psalm 82)scatters enemies who gather against Israel (Psalm 83)strengthens those who seek His presence (Psalm 84)This is Israel's pattern in every generation:Judgment → Warfare → Dwelling.

trust israel battle teacher psalm presence psalms ps covenant judgment deliverance prophets assembly deut nearness ahava yahuah pure word israel psalm torah teaching when leaders fail

The Plagues Were Against The gods Of Egypt Part 20

Unraveling The Words of Yahweh

Play Episode Listen Later Nov 18, 2025 68:27

In this study we will take a look at the miracles that Yahweh performed on the Egyptians, when Israel was held in bondage, during this period in Exodus. We will see that those miracles were against the Egyptian deities or gods that they worshipped.The story of Moses is not just the story of the freedom of a group of slaves from Egypt in the second millennium BCE. It is the blueprint of the Plan of Salvation of the world as seen from the structure laid down in the Bible. Moses was the prototype of the Christ or Messiah. More importantly, the nation of Israel saw Moses as a prototype and the Bible record illustrates that point. Moses said: ‘And Yahweh said unto me, they have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.' (Deut. 18:17-18).In this study I continue in chapter 9 verse 13. Verses 13-35 Seventh Plague Hail13 rise up early in the morning = Pharaoh seems to rise early in the morning, and so was a convenient time to meet with him, and converse with him; it might be one of the mornings in which he used to go to the water early, though not mentioned, unless that was every morning.Pharaoh = Let's take a deeper look into the Pharaoh. The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.” Albert Pike states about Ra on page 254 in his book Morals and Dogma, in the Chapter titled Knight of the East and West, ‘The Ram was His living symbol; which you see reproduced in this Degree, lying on the book with seven seals on the tracing board.Check out what Albert Pike has to say about Horus in his book Morals and Dogma:Page 13, Chapter ‘Apprentice', ‘The Moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. It was the symbol of Isis, Astarte, and Artemis, or Diana.Page 79 Chapter ‘The Master', ‘AROERIS or HAR-oeris, the elder HORUS, is from the same old root that in the Hebrew has the form Aur [in the Hebrew it is actually ‘ore'], or, with the definite article prefixed, Haur, Light, or the Light, splendor, flame, the Sun and his rays. The hieroglyphic of the younger HORUS was the point in a circle;Page 548 Chapter ‘Prince of Mercy or Scottish Trinitarian', ‘There are three Degrees in Blue Masonry ; and in addition to the two words of two syllables each, embodying the binary, three, of three syllables each. … The three lights represent the Sun, the Moon, and Mercury; Osiris, Isis, and Horus ; the Father, the Mother, and the Child ; Wisdom, Strength, and Beauty; … .I hope you are getting the big picture here. There is nothing new under the sun. This is what is being taught in Freemasonry as well in new age cults. We have to expose this evil and show those involve that our Yahweh/Elohim defeated these demons of Satan!!!! 18 To-morrow about this time = The time of this plague is marked thus circumstantially to show Pharaoh that Elohim was Yahweh of heaven and earth, and that the water, the fire, the earth, and the air, which were all objects of Egyptian idolatry, were the creatures of His power; and subservient to His will; and that, far from being able to help them, they were now, in the hands of Elohim, instruments of their destruction.Hail = this plague was against Isis and OsirisHave any questions? Feel free to email me keitner2024@outlook.com

Back to the Wilderness

Explore the Bible Podcast

Play Episode Listen Later Nov 17, 2025 26:04

A look at Deut. 2:1-23

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Session 13 (Nov. 30) Explore the Bible Adults

Play Episode Listen Later Nov 16, 2025 14:51

Tim Pollard and Amber Vaden look at session 13 (Deut. 33:1-5,26-29) in the Fall 2025 Explore the Bible study of the books of Numbers and Deuteronomy.

bible fall explore numbers deuteronomy adults deut tim pollard

God's Distinction Between Egypt and Israel Defined (Exodus 12:29-42)

Christ the King Newton Sermons

Play Episode Listen Later Nov 16, 2025

“The importance of the teaching of the faith within believing families is an Old Testament tradition (Deut 4:9–10; 6:4–9, etc.) that needs to be reemphasized in every generation of the Christian church. We, too, are a people of memory and hope, for it is memory that generates hope. When Israel ‘forgot'—as the prophets accused them—they went astray. When Christians ‘forget,' the same thing happens. We simply lose the plot. We forget who we are, to whom we belong, and what story we are supposed to be in.”—Christopher Wright, The Story of God Bible Commentary: Exodus Exodus 12:29-42

israel story christians exodus old testament defined distinction deut when israel christopher wright

The Spiritual Life #57 - The Suffering of the Psalmist, Joseph, and Moses

Thinking on Scripture with Dr. Steven R. Cook

Play Episode Listen Later Nov 16, 2025 58:47

The Suffering of the Psalmist The Psalmist wrote, “Before I was afflicted, I went astray, but now I keep Your word” (Psa 119:67). The word translated “went astray” is שָׁגַג (shāgag). According to HALOT it means “to make a mistake inadvertently, unwittingly…to go astray.”[1] It connotes moral or spiritual deviation (cf. Prov 5:23; Isa 53:6). Ross states, “The verb (שָׁגגַ) is used in Leviticus for unintentional sins; but here it probably includes rationalized, deliberate sins because he was wandering from the way of God. He was not walking by faith in obedience to the word, and so he suffered some affliction at the hands of the wicked; but now he was keeping God's oracle, the word “keep” (שָׁמַר) referring to a meticulous observance of all that God required in his covenant.”[2] The significance is that the psalmist admits he was drifting from obedience, not necessarily into outright rebellion, but into carelessness or neglect of God's Word. The affliction became God's means of correction, turning his wandering into renewed obedience. Thus, the term highlights human tendency to stray and God's faithful use of discipline to restore. A few verses later he states, “It is good for me that I was afflicted, so that I may learn Your statutes” (Psa 119:71). Affliction is seen as a teacher that drives God's people back to His Word. Ross adds, “The psalmist is able to acknowledge that his affliction worked for his good because it forced him to learn more of God's plan revealed in his word. In learning through adversity, he discovered the word God personally revealed in human language was far more valuable than silver or gold [Psa 119:72].”[3] Then, the psalmist states, “I know, O LORD, that Your judgments are righteous, and that in faithfulness You have afflicted me” (Psa 119:75). Ross states: "The affliction he has been experiencing came from God, even though it was through arrogant oppressors. The principle was laid down in the experience of Israel in the wilderness: God tested them to see if they would obey or not (Deut 8:16). Those who understand the ways of God know that ultimately it is his plan to exalt the righteous and destroy the wicked, but that in his wisdom he often humbles the righteous before exalting them."[4] Taken together, these verses trace the movement from wandering, to correction, to obedience, and finally to worshipful recognition of God's faithful purposes. They teach that affliction, far from being wasted, is a tool in God's hand to sanctify His people and anchor them more firmly in His Word. We don't like trials or suffering, and we often ask God to remove them, much like Paul asked God to remove his “thorn in the flesh” (2 Cor 12:7). However, we find that most of the time God chooses not to remove our difficulty, like He did not remove Paul's (2 Cor 12:8-9), and we must learn that what He does not remove, He intends for us to deal with, and this by faith (2 Cor 12:10; cf. 2 Cor 5:7; Heb 10:38; 11:6). The Suffering of Joseph Joseph's life stands as one of Scripture's clearest demonstrations of how God employs suffering to shape the faith and character of His people. Betrayed by his brothers and cast into a pit, Joseph was sold into slavery and carried away to Egypt (Gen 37:23–28). There he endured the humiliation of serving as a foreigner in Potiphar's house, and though he prospered by God's favor, his integrity in resisting Potiphar's wife led to false accusations and unjust imprisonment (Gen 39:1–20). Even in prison, where he was forgotten by those he had helped (Gen 40:23), Joseph displayed remarkable faithfulness, refusing bitterness and maintaining trust in God's providential hand. Each stage of his trial pressed him deeper into dependence upon the Lord, refining his character for the weighty responsibilities that awaited him. His hardships were not incidental but instrumental in God's design, preparing him to serve as second only to Pharaoh and to become a channel of blessing to countless lives. Joseph consistently interpreted his life from the perspective of God's providence, not merely in the well-known statement of Genesis 50:20. When he first revealed himself to his brothers, he sought to comfort them with the assurance that their sin, though grievous, was under divine control: “Do not be grieved or angry with yourselves, because you sold me here, for God sent me before you to preserve life” (Gen 45:5). He went further, declaring, “God sent me before you to preserve for you a remnant on the earth, and to keep you alive by a great deliverance. Now, therefore, it was not you who sent me here, but God” (Gen 45:7–8). In both statements, Joseph acknowledged the reality of human betrayal but deliberately framed it within the larger purposes of God. He viewed his sufferings as divine instruments for the preservation of life and the fulfillment of covenantal promises. Later, after Jacob's death, Joseph's brothers again feared retaliation, but Joseph reaffirmed the same perspective, saying: “You meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive” (Gen 50:20). This statement serves as the theological climax of his narrative, demonstrating how God overruled human evil for His own purposes. According to Radmacher, “God works His good plan even through the evil plans of evil people. Even the worst events can be used in the hand of kindly Providence for His good.”[5] Even at the end of his life, Joseph's confidence remained fixed on God's providence. Altogether, Joseph voiced this divine perspective at least four times (Gen 45:5; 45:7–8; 50:20; 50:24–25), revealing a mature faith that consistently interpreted suffering through the lens of God's sovereign care. The Suffering of Moses Moses' life reveals how God employs prolonged suffering and repeated trials to shape His servants into men of spiritual depth and usefulness. After killing the Egyptian, Moses fled into exile, spending forty years in Midian as a shepherd (Ex 2:15–25). This season of obscurity was not wasted but was God's classroom for humility and preparation. Though Moses had been educated in all the wisdom of Egypt (Acts 7:22), he needed the quiet discipline of the desert to unlearn self-reliance and to grow in patience and dependence on God. The Lord used these years of hiddenness to refine his character and to equip him with the endurance necessary for leading Israel. This long exile reminds believers that God often uses seasons of difficulty, waiting, and obscurity as essential training grounds for future service. Moses would later emerge not as the impulsive prince of Egypt but as the meek servant whom God could use to shepherd His people. Wiersbe states: "The man who was “mighty in word and deed” is now in the lowly pastures taking care of stubborn sheep, but that was just the kind of preparation he needed for leading a nation of stubborn people. Israel was God's special flock (Psa 100:3) and Moses His chosen shepherd. Like Joseph's thirteen years as a slave in Egypt and Paul's three years' hiatus after his conversion (Gal 1:16-17), Moses' forty years of waiting and working prepared him for a lifetime of faithful ministry. God doesn't lay hands suddenly on His servants but takes time to equip them for their work."[6] When God called Moses to return to Egypt, the trials intensified. He faced the hardened opposition of Pharaoh (Ex 5–12), who resisted every divine demand, bringing repeated conflict and mounting pressure. Beyond this, Moses bore the weight of constant complaints from the Israelites themselves, who murmured against him at the Red Sea and in the wilderness over water and food (Ex 14–17). Such trials might have broken a lesser man, but through them God deepened Moses' humility and dependence. Scripture later records that “the man Moses was very humble, more than any man who was on the face of the earth” (Num 12:3). His humility came as he suffered hardship—first in Midian's solitude, then in Pharaoh's defiance, and finally in Israel's stubbornness. Each trial stripped Moses of self-confidence and taught him to rest in God's power and presence. Thus, Moses' life illustrates that suffering, though painful, is God's tool to produce humility, endurance, and spiritual maturity in His people, preparing them for greater responsibility and usefulness in His service. The pathway to spiritual maturity sometimes runs though the valley of hardship and suffering. Steven R. Cook, D.Min., M.Div. [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1412. [2] Allen P. Ross, A Commentary on the Psalms (90–150): Commentary, vol. 3, 523. [3] Ibid., 524–525. [4] Ibid., 529. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 83. [6] Warren Wiersbe, The Bible Exposition Commentary, Vol. 1, 182-183.

Word of the Day with Rene' Holaday for Saturday, 11-8-25: Part 5 of 5.: Deut. 30: 1-20.

radiofreeredoubt

Play Episode Listen Later Nov 14, 2025 9:57

Part 5 of 5.: Deut. 30: 1-20: The Blessing of Returning to the Lord. If you are blessed by today's Bible study, please support my channel by liking, subscribing, commenting, and sharing with your friends and family! I am not a Pastor, and agree with God's word that women are not supposed to be Pastors. However, all people are called to share the gospel. It is perfectly acceptable and Biblical for women to lead Bibles studies outside the church as an ancillary addition to the church, and especially if it is a viable avenue for study of the Word on a daily basis, like I'm doing on this show, and paving the way for all of us to be closer to the Lord and become more knowledgeable of the Bible. If you care to contribute to my work with the Daily Bible study and sharing the Gospel, as part of your tithes and offerings, you can do so through PayPal by sending it to my PayPal address of: ReneHoladay@gmail.com Thank you for watching and God Bless you all! ;()

god lord bible gospel biblical blessing pastor paypal pastors bibles god bless deut word of the day daily bible

Word of the Day with Rene' Holaday for Friday, 11-7-25: Part 4 of 5: Deut 29: 1-29

radiofreeredoubt

Play Episode Listen Later Nov 14, 2025 16:09

Part 4 of 5: Deut 29: 1-29: "The Covenant Renewed in Moab." If you are blessed by today's Bible study, please support my channel by liking, subscribing, commenting, and sharing with your friends and family! I am not a Pastor, and agree with God's word that women are not supposed to be Pastors. However, all people are called to share the gospel. It is perfectly acceptable and Biblical for women to lead Bibles studies outside the church as an ancillary addition to the church, and especially if it is a viable avenue for study of the Word on a daily basis, like I'm doing on this show, and paving the way for all of us to be closer to the Lord and become more knowledgeable of the Bible. If you care to contribute to my work with the Daily Bible study and sharing the Gospel, as part of your tithes and offerings, you can do so through PayPal by sending it to my PayPal address of: ReneHoladay@gmail.com Thank you for watching and God Bless you all! ;()

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Job 3:11-26

Carefully Examining the Text

Play Episode Listen Later Nov 13, 2025 22:24

3:13 For now I would have lain still and been quiet- When Job lays down he gets no rest (7:4). Job's point “not that death is so wonderful, but that life has become intolerable. Wilson. Again, the term Sheol is not used in the passage but that is clearly the idea. I would have been asleep then I would have been at rest- Rest is a great blessing of God tied with receiving the land of promise Ex. 33:14; Deut. 3:20; 12:10; 25:19; Josh. 1:13, 15; 21:44; 22:4; 23:1; II Sam. 7:1, 11; I Kings 5:4. This word translated rest will also be used in 3:17, 26. Job believes the same kind of rest associated with the promised land is available in Sheol. Here “Job does not hope that death will rectify the injustice of his undeserved sufferings. It will be enough that it ends them” Anderson, 106.This roll call of Sheol includes the powerful, kings, counsellors of the earth, princes and great men (14-15, 19). It also includes the weak and powerless like infants, stillborn children, the weary, and the slaves, the small (16, 19). This list also has those who are ungodly like the wicked and prisoners (17-18). All together are united in Sheol. Death and Sheol are great equalizers for all kinds of people (Eccl. 9:2-6). Job speaks of Sheol as a place of rest (13, 17), ease (18), and freedom (19). How much of Job's words here can be trusted? When the LORD speaks, He will ask Job how much does he really know about these things he speaks about with such authority (38:16-18)?" Smick, 891.Job's view of Sheol is not consistent throughout the book. For example, the words of Job 10:18-22 and 17:13-16 are much gloomier than the picture in 3:11-19. Job uses at least three of the five terms used in 3:4-6 to describe darkness in speaking of Sheol in Job 10:21-22. Other passages of the OT do not portray Sheol or death in the positive terms seen here (Ps. 6:5; 30:9; 88:11-13; 115:17; Isa. 38:18). In Ecclesiastes in particular it is death itself that renders life's pursuits vanity (Eccl. 2:12-17, 18-23; 9:5, 10) It is probably best to see Job's positive view of life after death in 3:11-19 not as representing his final word on Sheol, but as a manifestation of his state of mind at that time. Anything looks better to Job than his present condition. 3:21 Who long for death, but it does not come- The word long for is used for longing or waiting on God in Ps. 33:20; Isa. 8:17; 30:18; 64:4 and of God's longing to be gracious in Isa. 30:18. God longs to be gracious to those who are longing for Him. The longing for God is most common object of such longing in the biblical account. However, here the object of longing is death and that thought appears only here in the Bible. 3:26 I am not at ease, nor am I quiet- The word for at ease was used in 3:18 and is used later in Job 12:6. In 12:6 the destroyers and those who provoke God are at ease but Job has none. The word quiet was used in 3:13. Here Job has no quiet in contrast to what he envisioned for those who are in Sheol- 3:13. I have no rest, for trouble comes- The word for rest was used in 3:13, 17. The point is the same as that made above about the word quiet. While Job has no rest, those who are in Sheol do in 3:13, 17. The word trouble in vs. 26 is the same word translated raging in vs. 17. Interestingly, in vs. 17 the word is said to characterize the wicked. Job raging is not from his wickedness but from his depth of pain.

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Q4 2025 LS 7 - Ultimate Loyalty: Worship In a War Zone (The Book of Joshua)

3ABN Sabbath School Panel

Play Episode Listen Later Nov 11, 2025 59:20

Sabbath School panel discussion and insight by 3ABN pastors and teachers. This podcast episode follows 2025 quarter 4, lesson 7 of the adult Bible study guide book. This quarter's book topic is “Joshua”, and this week's Sabbath School lesson is titled “Ultimate Loyalty: Worship In a War Zone”. Join us every week for a fresh and relevant study of the word of God. Reading: Josh. 5:1-7; Exod. 12:6; 1 Cor. 5:7; Josh. 8:30-35; Deut. 8:11, 14; Heb. 9:11, 12. Memory Text: " 'But seek first the kingdom of God and his righteousness, and all these things will be added to you' " (Matthew 6:33, ESV). (November 8 - November 14) Sunday – (John Lomacang) - Covenant FirstMonday – (James Rafferty) - PassoverTuesday – (Ryan Johnson) - Altars of RenewalWednesday – (Shelley Quinn) - Written on StonesThursday – (John Dinzey) - Longing for His Presence Want the Panelists' notes? You can sign up here: https://3abnsabbathschoolpanel.com/notes/ Questions or Comments? Email us at mail@3abn.org Donate: https://3abn.org/donate-quick.html

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Episode 505: Escuela Sabática - Lectura 12 de Noviembre del 2025

Play Episode Listen Later Nov 11, 2025 4:13

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1==================================================== LECCIÓN DE ESCUELA SABÁTICA IV TRIMESTRE DEL 2025Narrado por: Eddie RodriguezDesde: Guatemala, GuatemalaUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist ChurchMIÉRCOLES 12 DE NOVIEMBREESCRITO EN ROCAS Lee Josué 8:32-35. ¿Qué significa el acto descrito en estos versículos y qué debería decirnos? El monte Ebal solo es mencionado en Deuteronomio (Deut. 11:29; 27:4, 13) y en el libro de Josué (Jos. 8:30, 33). Junto con el monte Gerizim, era el lugar donde debían pronunciarse las bendiciones y maldiciones propias del pacto. Más concretamente, debía ser el lugar de las maldiciones (Deut. 11:29; 27:4, 13). Allí los israelitas debían situarse a ambos lados del arca, en presencia de los sacerdotes (Jos. 8:33). Un grupo se situó frente al monte Ebal y el otro frente al monte Gerizim como representación simbólica de las dos formas posibles de relacionarse con el pacto. Los sacrificios que se llevaban allí señalaban a Jesús, quien puso sobre sí todas las consecuencias resultantes de la deslealtad al pacto, para que quienes creyeran en él pudieran disfrutar de sus bendiciones (Gál. 3:13; 2 Cor. 5:21). ¿Por qué era necesario escribir una copia del pacto en un monumento visible para todos? (Ver Deut. 4:31; 6:12; 8:11, 14; 2 Rey. 17:38; Sal. 78:7). Los seres humanos tendemos a olvidar. Agrupamos las exigencias cada vez más desconcertantes de la vida cotidiana en segmentos de tiempo cada vez más breves. Inevitablemente, olvidamos cosas que no se repiten con la misma frecuencia o intensidad. En cada celebración de la Santa Cena tenemos una ocasión especial para volver a dedicarnos al Señor y renovar nuestro compromiso de pacto con él. Sería bueno percibir estas oportunidades no solo como ocasiones para consagrarnos nuevamente a nivel individual, sino también como oportunidades de renovación corporativa de nuestra lealtad a Dios. En una sociedad cada vez más individualista, debemos redescubrir el poder de pertenecer a una comunidad que comparte la misma cosmovisión o interpretación de la realidad, los mismos valores y creencias, y la misma misión. ¿Cuán fácil resulta olvidar al Señor y tratar de hacer las cosas con nuestras propias fuerzas y capacidad en medio del ajetreo de la vida? ¿Por qué es tan fácil hacerlo, sobre todo cuando todo va bien?

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Episode 505: Escuela Sabática - Lectura 11 de Noviembre del 2025

Explore the Bible Podcast

Play Episode Listen Later Nov 10, 2025 4:25

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1==================================================== LECCIÓN DE ESCUELA SABÁTICA IV TRIMESTRE DEL 2025Narrado por: Eddie RodriguezDesde: Guatemala, GuatemalaUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist ChurchMARTES 11 DE NOVIEMBREALTARES DE RENOVACIÓN ¿Cuál fue la motivación de Josué cuando construyó un altar para el Señor? Lee Josué 8:30, 31; comparar con Deuteronomio 11:26-30; 27:2-10. En la época de los patriarcas, los altares que construían eran hitos que señalaban el camino que recorrían y se convertían en representaciones tangibles de su derecho a la tierra que Dios les había prometido. Ahora, al erigir un altar, los israelitas daban testimonio del cumplimiento de las promesas hechas a sus antepasados. En este caso, la construcción del altar fue el cumplimiento directo de las instrucciones dadas por Moisés (Deut. 11:26-30; 27:2-10). Josué 8:30 al 35 desempeña un papel importante en la configuración de todo el mensaje teológico del libro. Al vincular uno de los relatos más truculentos y violentos (la guerra) con algo totalmente distinto, una escena de reafirmación del pacto (la adoración), Josué nos remite a uno de los temas teológicos más importantes del libro, y que aparece en su mismo comienzo: Josué recibió el mandato divino de conducir a Israel a una vida de obediencia en armonía con el pacto (Jos. 1:7). El libro termina destacando ese rol de Josué (Jos. 24) A pesar de la importancia de la guerra y la conquista, hay algo aún más vital: la lealtad a los requerimientos de la Ley de Dios. La conquista era solo un paso en el cumplimiento del plan de Dios para Israel y la restauración de toda la humanidad. La fidelidad a los preceptos de la Torá constituye la cuestión última en el destino de la humanidad. Josué escribió la copia de la ley sobre gran-des piedras encaladas, distintas de las del altar (comparar con Deut. 27:2-8). Así, las piedras, que probablemente contenían los Diez Mandamientos, constituían un monumento aparte en las proximidades del altar y recordaban constantemente a los israelitas los privilegios y deberes implícitos en el pacto. Josué prefigura al Jehoshua (Jesús) del Nuevo Testamento, cuya misión consistía, entre otras cosas, en conducir nuevamente a la humanidad a la obediencia a Dios. Para lograr este objetivo, tuvo que entrar en conflicto con los poderes del mal. Su objetivo final era cumplir los requerimientos del pacto como nuestro representante: “Porque todas las promesas de Dios son ‘sí' en él. Por eso decimos ‘amén' en él, para gloria de Dios” (2 Cor. 1:20). ¿Qué prácticas espirituales equivalen hoy a la construcción de un altar en la antigüedad?

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Session 12 (Nov. 23) Explore the Bible Adults

Play Episode Listen Later Nov 9, 2025 18:24

Bob Bunn and Amber Vaden look at session 12 (Deut. 30:11-20) in the Fall 2025 Explore the Bible study of the books of Numbers and Deuteronomy.

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Moses and the Gods of Egypt

Meadowbrooke Church Sermon Podcast

Play Episode Listen Later Nov 9, 2025

When Moses was born the Hebrew people had been living in Egypt for quite a time. Initially under the protection of Joseph and Pharoah and welcomed as honored guests; they had become an oppressed and enslaved nation. Fearing their growing strength, Pharaoh ordered every Hebrew boy to be thrown into the Nile. But one mothers courage defied the kings decree. She hid her child as long as she could, then placed him in a basket coated with tar and pitch and set him afloat on the Nile river. By Gods providence, Pharaohs daughter found the baby and raised him as her own. Moses grew up amid the luxury of Pharaohs court, yet he never forgot his Hebrew roots. His passion for justiceand his temperwould define much of his life. When he saw an Egyptian beating a Hebrew slave, Moses struck down the oppressor and hid the body in the sand (Exod. 2:1112). When the act became known, he fled to the wilderness of Midian, where he spent forty years as a shepherd, husband, and son-in-law to Jethrowaiting for the day when God would call him to lead His people out of bondage. By the time we reach Exodus 3, Moses had already spent those forty years in Midian tending sheep. Then, before a burning bush, he encountered the living Godthe God of Adam and Eve, Noah, Abraham, Isaac, and Jacob. God entered into Moses world in such a way that he would never be the same again. When God called to him from the bush, He said,Do not come near here; remove your sandals from your feet, for the place on which you are standing is holy ground(v. 5). What made the ground holy? The presence of God made it holy. As R.C. Sproul wrote in his classicThe Holiness of God: God alone is holy in Himself. Only God can sanctify something else. Only God can give the touch that changes it from the commonplace to something special, different, and apart. The God who spoke to Moses from within the burning bush is not only holybut faithful. While many Hebrews believed that God had forgotten them, the Lord reminded Moses that He is not only all-seeing, but full of mercy:I have certainly seen the oppression of My people who are in Egypt, and have heard their outcry because of their taskmasters, for I am aware of their sufferings(v. 7). Then God said to Moses,And now come, and I will send you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt(v. 10). To this, Moses humbly replied,Who am I, that I should go to Pharaoh, and that I should bring the sons of Israel out of Egypt? All that Moses saw in himself was his own failures and weaknesses. But for God, it didnt matter how weak Moses was, for He delights to use the foolish to shame the wise and the weak to shame the strong (1 Cor. 1:2631). What the burning bush reminds us of is not only that God is holy, or that He is omniscient, or that He is faithful to His promises, but that God uses people not because He needs to, but because He wants to. Just as God did not need Noah or Joseph to address the problems of the world, He did not need Moses. The marvel of the story of God and the people He chooses to use has more to do with that fact that He invites people like us into His mission and the story He is telling. There is a Mediator Who Stands in Your Place After God revealed Himself to Moses as Yahwehthe covenant-keeping GodHe commissioned Moses to return to Egypt. Understandably, Moses questioned,Who am I that I should go to Pharaoh and bring the Israelites out of Egypt?God assured him,I will certainly be with you(Exod. 3:1012). And when Moses was to speak to the people of Israel, God instructed him to say,I AM WHO I AM has sent me to you(v. 14). One of the characteristics that distinguishes the God of Abraham from the gods of Egypt is His faithfulnessHe keeps His promises. This is expressed beautifully inExodus 6:25, where God tells Moses,I am the LORD. I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by my name the LORD I did not make myself fully known to them. I also established my covenant with them to give them the land of Canaan, where they resided as foreigners. Moreover, I have heard the groaning of the Israelites, whom the Egyptians are enslaving, and I have remembered my covenant.Gods faithfulness is not only in His name but in His actions, His compassion, and His unwavering remembrance of His promises. Do you remember Leahthe ugly wife whom Jacob did not love? Not only was Judah born to her, but so was Levi. About five generations later, we read inExodus 2:1of a man from the house of Levi who married a daughter of Levi. Together they had three children: Miriam, Aaron, and Moses. It was after Miriam and Aarons birthbut before Moses was bornthat Pharaoh commanded every Hebrew son to be thrown into the Nile (seeExod. 1:2022). Yet from this very family, God raised up the leaders who would deliver His people. Moses would lead Israel out of bondage, serving as a type of king who would shepherd Gods people through the wilderness. Aaron would become Gods priest, and through him the priestly line would continue (Exod. 28:129:9). Miriam would be identified as a prophetess (Exod. 15:2021). Dont miss this: God used all threeMoses, Aaron, and Miriamto lead His people out of Egypt, yet Aaron and Miriam would serve the people under Moses leadership (see Mic. 6:4). But it was to Moses, that God said, I have made you as God to Pharaoh, and your brother Aaron shall be your prophet. And when Miriam and Aaron forgot their place and Moses God-ordained role before Israel, God said, Now hear My words: If there is a prophet among you, I, the Lord, will make Myself known to him in a vision. I will speak with him in a dream. It is not this way for My servant Moses; He is faithful in all My household; with him I speak mouth to mouth, that is, openly, and not using mysterious language, and he beholds the form of the Lord. So why were you not afraid to speak against My servant, against Moses? (see Num. 12:1-8). Follow the Deliverer Who Leads His People Out of Bondage Moses stood before Pharaoh and Israel as a type ofshepherd-kinga mediator and prophet who spoke on Gods behalf. Listen to how the Lord described Moses role: As for you, you shall speak all that I command you, and your brother Aaron shall speak to Pharaoh that he let the sons of Israel go out of his land. But I will harden Pharaohs heart, so that I may multiply My signs and My wonders in the land of Egypt. When Pharaoh does not listen to you, I will lay My hand on Egypt and bring out My armies, My people the sons of Israel, from the land of Egypt by great judgments. Then the Egyptians shall know that I am the Lord, when I extend My hand over Egypt and bring out the sons of Israel from their midst. (Exod. 7:2-5). When Moses and Aaron appeared before Pharaoh, they declared, Thus says the LORD, Let My people go. (Exod. 5:1). Pharaoh not only refused but mocked the God of Israel: Who is the Lord that I should obey His voice to let Israel go? I do not know the Lord, and besides, I will not let Israel go (5:1-2). To prove that no one would command Pharoah of Egypt, he made the Israelites labor even harsher, forcing them to gather their own straw while maintaining the same quota of bricks. What followed was asuccession of ten plagues, each designed to expose the impotence of Egypts gods and, in many cases, tomock them directly. The first nine fall naturally into three escalating triads: Plagues of defilement:water turned to blood (7:1424), frogs overran the land (8:115), and gnats or lice tormented Egypt (8:1619). Plagues of destruction:swarms of flies invaded (8:2032); disease killed Egypts livestock while Israels remained unharmed (9:17); and boils afflicted people and animals alike (9:812). Plagues of devastation:hail mixed with fire ravaged the land (9:1335); locusts devoured the remaining crops (10:120); and darknessa direct assault onRa, the sun-godcovered Egypt for three days (10:2129). Each judgment demonstrated Yahwehs sovereignty, yet Pharaohs heart only grew harder. Enraged, he shouted to Moseswho stood before himas Gods representative: Get away from me! Be careful, do not see my face again, for on the day you see my face, you shall die! (10:28). The cognitive dissonance of Pharaoh towards the God of the Israel was not only irrational, but insane! He was dealing with the God who He could not defeat, for in the words of the apostle Paul, it was the equivalent of the clay pot accusing the potter that He had no rights over what He created (Rom. 9:19ff.). In essence, Pharaohs heart cried out to the God of Moses,Who are You to tell me what I can and cannot do? Before we shake our heads or point our finger at Pharaoh in disgust, we must ask ourselves:What has God commanded us to release or submit to that we have resisted with the same question Who is Yahweh that I should obey His voice? Live in the Victory of the Lamb Who Triumphed Over Every Power Before the final plague, Israel was commanded to take amale lamb without defectand keep it forfour dayslong enough to confirm it was spotless and long enough for it to become, in a sense,theirlamb (Exod. 12:16). On the fourteenth day, the lamb was to be slaughtered at twilight, and its blood applied on the two doorposts and on the lintel of the houses in which they eat it (v. 7). Afterward, the entire household was toeat the lamb together(vv. 811). For what purpose was the perfect and spotless lamb slaughtered? We are told why in Exodus 12:12, For I will go through the land of Egypt on that night, and fatally strike all the firstborn in the land of Egypt, from the human firstborn to animals; and against all the gods of Egypt I will execute judgmentsI am the Lord. Who would God strike? Thefirstborn sonsboth human and animaland thegods (elohim) of Egypt. These gods were not merely lifeless idols butspiritual powers, demonic forces that animated Egypts sorcery and who also held Pharaoh and his people captive[1] (see Deut. 32:17; 1 Cor. 10:2022).[2] So what fueled Pharaohs hatred of Yahweh and his oppression of Israel? His sin and pride, certainlybut beneath that rebellion lay ademonic conflict. The showdown between Moses and Pharaoh, Israel and Egypt, was not merely political or personal; it wasspiritual warfare. As Paul later wrote, For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places (Eph. 6:12). Every plague before the tenth was a call to repentancea chance for Pharaoh, for Egypt, and even for any Hebrew who had turned to Egypts idols, to turn back to the God of Abraham, Isaac, and Jacob. But only throughthe blood of the lambwould anyone experience deliverance and victory. But, why the firstborn? At the summit of Egypts pantheon stoodRa (Re), the so-called god of gods, depicted with thehead of a falconand thesolar disk encircled by a cobraa symbol of divine power and kingship. Pharaoh was worshiped as theson of Ra, and his ownfirstborn sonwas regarded as the next embodiment of divine rule. In one decisive act, Yahweh crushed the head of Egypts god for the purpose of liberating captive Israel and any Egyptian who wished to turn to the true Creator, and He did it through the blood of the lamb! Conclusion Through this series, youve been reminded of thetrue and better Adamwho embraced a tree for our redemption and life. Youve seen thetrue and better Isaac, who carried His cross to the place of execution for sins we committed, that we might become children of God through His willing death. There is atrue and better Israel, who pursued the unfaithful bride and redeemed her to be clothed in white, never again enslaved to sin. And there is atrue and better Mosesthe Prophet who perfectly represents God, the High Priest who intercedes for us, and the flawless Shepherd-King whose lordship demands our obedience. Behind Egypts gods stood a master deceiverthe father of lies, the ancient serpentwho twists truth and opposes the purposes of God. When Moses stood before Pharaoh, he wasnt merely confronting a ruler; he was standing against the spiritual powers of darkness. In that moment, Moses foreshadowed the One who would intercede perfectly on our behalf. Jesus is the true and better Mosesthe long-promised Deliverer, the Lion of Judah who became the Lamb of God to set captives free. He alone is the sinless Son of the Father, who took on flesh and dwelt among usthe Lamb who takes away the sin of the world. But His death did more than address our guilt; ittriumphed over sin, death, and every power opposed to Gods kingdom. Through His cross and resurrection, Jesus destroyed the one who has the power of death, that is, the devil (Heb. 2:14), and the works of the devil (1 John 3:8). When we turn to the book of Revelation, we witness a dramatic, global reenactment of the Exodus story: the seven seals, seven trumpets, and seven bowls each unleash escalating judgments, echoing the plagues that struck Egypt. Yet, just as Pharaoh stubbornly hardened his heart, so too does humanity in the final days. Scripture warns, The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands; they continued to worship demons and idols of gold, silver, brass, stone, and woodidols that can neither see, hear, nor walk. They refused to repent of their murders, their sorceries, their sexual immorality, or their thefts (Rev. 9:20-21). So we must ask regarding ourselves: Who is Yahweh that I should obey Him? Thetrue and better Moses, theLamb of God, was slain to liberate us from such things. For the true Christian,Colossians 2:1315declares our victory: And when you were dead in your wrongdoings and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our wrongdoings, having canceled the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him. (Col. 2:13-15) If you are in Christ, your victory and freedom are found inthe Lamb who reigns as the Lion of Judah. Jesus is the true and better Mediator who stands in your place. Jesus is the true and better Deliverer who leads His people out of bondage. The true Son of God is your salvationbefore whom every ruler and demon, all who are rich and poor, those who are known and unknown will one day bow. And on that Day, mayRevelation 12:1011be said of you: Then I heard a loud voice in heaven, saying, Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brothers and sisters has been thrown down, the one who accuses them before our God day and night. And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death. (Rev. 12:10-11) [1] And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they will not see the light of the gospel of the glory of Christ, who is the image of God. (2 Cor. 4:3-4) [2] No, but I say that things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become partners with demons. You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. Or do we provoke the Lord to jealousy? We are not stronger than He, are we? (1 Cor. 10:20-22)

PSALMS 79–81 — THE CRY, THE VINE, THE VOICE

Ahav~Love Ministry

Play Episode Listen Later Nov 9, 2025 80:12

PSALMS 79–81 — THE CRY, THE VINE, THE VOICETeacher: Kerry Battle | Ahava ~ Love AssemblyThis threefold psalm scroll traces Israel's journey from ruin to restoration.Psalm 79 cries for cleansing.Psalm 80 pleads for the Vine of Yahuah to be restored.Psalm 81 calls the nation back to the Voice of Covenant.It's a prophetic pattern for every generation:Cry → Restore → Remember.Forgetfulness breeds rebellion, but remembrance keeps fellowship.0:00 – Introduction — The Cry and the Covenant3:15 – Psalm 79 — The Cry for Cleansing8:45 – Psalm 80 — The Vine Restored14:10 – Psalm 81 — The Voice of Covenant21:00 – Application — Today's Priesthood: Cry, Intercede, Return, Guard, Renew26:30 – Final Heart Check — Remember and Walk in ShalomPsalms 79–81 | Deut 32 : 15–21 | Num 6 : 25 | Ex 15 : 17 | Deut 6 : 5 | John 15 : 1–2 | Col 3 : 16 | John 14 : 15The Cry of Repentance — When Grief Becomes IntercessionThe Vine of Yahuah — Planted for Fruit, Not FameThe Voice of Covenant — Obedience Over EmotionWhy Corporate Blindness Is the Greatest DiseaseHow Restoration Proves Mercy and Renews Purpose

israel voice walk psalm fruit psalms covenant obedience guard col vine prophets cry cleansing num deut forgetfulness intercede hebrew roots yahuah yahusha pure word torah teaching

Ep. 348: They Refused to Turn from the Sins

Encouraging Others in Loving Jesus Podcast

Play Episode Listen Later Nov 9, 2025 42:15

SHOW NOTES In Podcast Episode 348, “They Refused to Turn from the Sins,” Kim discusses the ungodly patterns that can carry forward in families and organizations. In today's text, we see evil patterns in families and in non-familial leadership lines. Always remember you can choose to stop unhealthy patterns and pass along healthy ones to future generations. Our focal passage for this episode is 2 Kings 15:8-31, with 9 as the focal verse: 9 Zechariah did what was evil in the Lord's sight, as his ancestors had done. He refused to turn from the sins that Jeroboam son of Nebat had led Israel to commit. WEEKLY ENGAGEMENT FEATURE: What unhealthy patterns have you refused to turn from? Additional Resources and Scriptures: 6 And you must commit yourselves wholeheartedly to these commands that I am giving you today. 7 Repeat them again and again to your children. Talk about them when you are at home and when you are on the road, when you are going to bed and when you are getting up. (Deut. 6:6-7) EMAIL — encouragingothersinlovingjesus@gmail.com X - https://x.com/eoinlovingjesus?s=21&t=YcRjZQUpvP7FrJmm7Pe1hg INSTAGRAM - https://www.instagram.com/encouragingothersinlovingjesus/ “Encouraging Others in Loving Jesus” YouTube Channel: Check it out at https://www.youtube.com/@EncouragingOthersInLovingJesus I WANT TO BEGIN A PERSONAL RELATIONSHIP WITH JESUS CHRIST. RESOURCES USED FOR BOOK OF 1 & 2 Kings PODCASTS: “The Wiersbe Bible Commentary: The Complete Old Testament OT in One Volume” “Christ-Centered Exposition: Exalting Jesus in 1 & 2 Kings” by Tony Merida “The Tony Evans Bible Commentary: Advancing God's Kingdom Agenda” “Life Application Study Bible” “The Swindoll Study Bible: NLT” by Charles R. Swindoll Holman Illustrated Bible Dictionary “The Baker Illustrated Bible Background Commentary” by J. Scott Duvall and J. Daniel Hays (Editors) Expositor's Bible Commentary (Abridged Edition): Old Testament, 2004, by Kenneth L. Barker, John R. Kohlenberger, III. xAI. (2025). Grok [Large language model]. https://x.ai/grok/chat "Encouraging Others in Loving Jesus" Facebook Group: Our Facebook Group is devoted to providing a place for us to encourage each other through all the seasons of life. Follow the provided link to request admittance into “Encouraging Others in Loving Jesus”—https://www.facebook.com/groups/encouragingothersinlovingjesus/ Feel free to invite others who will be good encouragers and/or need encouragement to follow Jesus. This podcast is hosted by Kim Smith, a small town Country Girl who left her comfort zone to follow Jesus in a big City World. Now, she wants to use God's Word and lessons from her faith journey to encourage others in loving Jesus. In each episode, Kim will share insights regarding a portion of God's Word and challenge listeners to apply the lessons to their daily lives. If you want to grow in your faith and learn how to encourage others in loving Jesus, subscribe and commit to prayerfully listening each week. Remember, “It's Always a Trust & Obey Kinda Day!” If you have questions or comments or would like to learn more about how to follow Jesus, please email Kim at EncouragingOthersinLovingJesus@gmail.com. National Suicide & Crisis Lifeline 988 https://988lifeline.org/ Reference: Unless otherwise indicated, all Scripture quotations are taken from the Tyndale House Publishers. Holy Bible: New Living Translation. Wheaton, Ill: Tyndale House Publishers, 2004. Podcast recorded through Cleanfeed and edited through GarageBand. The soundtrack, entitled “Outlaw John McShane” was obtained from Pixabay. The HIDDEN Episodes: If you can't access episodes 1-50 on your podcast app (the podcast was then entitled "A Country Girl in a City World - Loving Jesus"), you can get all the content at my Podbean site at https://acountrygirlinacityworldlovingjesus.podbean.com/

The Cost of Israel's Disobedience

israel cost disobedience deut

Play Episode Listen Later Nov 9, 2025 30:13

A look at Deut. 1:19-46

Blessed are the Pure in Heart

Northwest Bible Church OKC

Play Episode Listen Later Nov 9, 2025 52:28

Northwest Bible Church – Nov. 9, 2025 – Matthew – Alan Conner Matthew 5:8 Blessed are the Pure in Heart Intro A. THE DEFINITION OF PURE IN HEART. 1. The heart describes the inner man. Mt. 15;18-20; Prov. 4:23. 2. Purity in heart. a. Moral purity - Ps. 24:3-6. b. Single-minded commitment to God. Ps. 86:11 B. THE DEPRAVITY OF THE HEART. 1. The problem: our hearts are not pure. Gen. 6:5; 8:21; Jer. 17:9; Eph. 4:18 2. God's solution. Deut. 30:6; Ezek. 36:26. a. Justification - Acts 15:9 b. Sanctification – Rom. 7:22-23; Ps. 51:10; 2 Cor. 7:1 C. THE DEVELOPMENT OF A PURE HEART. 1. Confession of sin. 1 Jn. 1:9 2. Walk in the Word. Ps. 119:9-11; 140; Jn. 17:17 3. Walk by the Spirit. Gal. 5:16 4. Walk in prayer. Ps. 51:10 5. Focus on Christ and His coming. 1 Jn. 3:2-3 D. DESTINY OF A PURE HEART. 1. Man on earth cannot see God. Ex. 33:20; 1 Tim. 6:16; Jn. 1:18; 1 Jn. 4:12 2. We shall see God. a. Now. 2 Cor. 4:6; 3:18 b. Later. 1 Cor. 13:12; Ps. 17:15; 1 Jn. 3:2; Rev. 22:2; Jn. 17:24 Conclusion

Faith

Life Church Castle Hill

Play Episode Listen Later Nov 9, 2025 28:30

This is Part 2 of a 2 part series. Watch the previous episode for Part 1.Is prosperity really part of God's plan for your life? In this powerful and thought-provoking message, Rev Paul Jeyachandran unpacks Deuteronomy 8:7–18 to reveal God's heart for His people to prosper—spiritually, materially, and missionally.This sermon goes beyond the surface to explore:

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Word of the Day with Rene' Holaday for Thursday, 11-6-25: Part 3 of 5: Deut.28:1-68

radiofreeredoubt

Play Episode Listen Later Nov 6, 2025 31:39

Part 3 of 5: Deut.28: 1-68. "The Blessings of Obedience, and the Cursing of Diobedience." Greaat message today - come and see! ;() If you are blessed by today's Bible study, please support my channel by liking, subscribing, commenting, and sharing with your friends and family! I am not a Pastor, and agree with God's word that women are not supposed to be Pastors. However, all people are called to share the gospel. It is perfectly acceptable and Biblical for women to lead Bibles studies outside the church as an ancillary addition to the church, and especially if it is a viable avenue for study of the Word on a daily basis, like I'm doing on this show, and paving the way for all of us to be closer to the Lord and become more knowledgeable of the Bible. If you care to contribute to my work with the Daily Bible study and sharing the Gospel, as part of your tithes and offerings, you can do so through PayPal by sending it to my PayPal address of: ReneHoladay@gmail.com Thank you for watching and God Bless you all! ;()

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Episode 505: Escuela Sabática - Lectura 06 de Noviembre del 2025

LHIM Weekly Bible Teachings

Play Episode Listen Later Nov 5, 2025 4:12

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1==================================================== LECCIÓN DE ESCUELA SABÁTICA IV TRIMESTRE DEL 2025Narrado por: Eddie RodriguezDesde: Guatemala, GuatemalaUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist ChurchJUEVES 06 DE NOVIEMBREUN TESTIGO DEL PODER DE DIOS Como hemos aprendido (ver la lección cinco), Dios había dado a las naciones paganas la oportunidad de conocerlo y de apartarse de sus malos caminos, pero ellas se negaron y debieron finalmente hacer frente al juicio de Dios. Lee en Josué 7:6-9 acerca de la reacción inicial de Josué ante la calamidad que les sobrevino. Concéntrate especialmente en el versículo 9. ¿Qué importante principio teológico se encuentra allí? En un primer momento, la reacción de Josué fue semejante a la de los israelitas en medio de sus penurias después de salir de Egipto, quienes dijeron: “¡Ojalá hubiésemos muerto por mano del Señor en Egipto, cuando nos sentábamos ante las ollas de carne, cuando comíamos pan en hartura! Ustedes nos han sacado a este desierto para matar de hambre a toda esta multitud” (Éxo. 16:3). Josué dijo: “¡Dios! ¡Señor! ¿Por qué hiciste pasar a este pueblo el Jordán, para entregarnos en manos de los amorreos, para que nos destruyan? ¡Ojalá hubiéramos quedado del otro lado del Jordán!” (Jos. 7:7). Poco después, sin embargo, Josué mostró su gran preocupación por el daño que el nombre y la reputación de Dios sufrirían como consecuencia de esta derrota. “Los cananeos y todos los habitantes de la tierra oirán, nos cercarán y raerán nuestro nombre de sobre la tierra. Entonces, ¿qué harás tú a tu gran nombre?” (Jos. 7:9). Esto revela un tema y un principio que eran centrales para los propósitos de Dios con Israel. Aunque quería que las naciones paganas de su entorno vieran las grandes cosas que Dios haría por su pueblo si le obedecían, también podían, como en el caso de Rahab, conocer al Dios de Israel mediante las conquistas de su pueblo. A diferencia de ello, si los israelitas fracasaban, como ocurrió aquí, las naciones considerarían débil e ineficaz al Dios de Israel (ver Núm. 14:16; Deut. 9:28), lo que podría envalentonar a los cananeos y acrecentar su resistencia. En otras palabras, en el contexto de la posesión de la tierra por parte de los hebreos había en juego grandes cuestiones y principios, que incluían dar honor y gloria a Dios, quien era la única esperanza tanto para los paganos como para Israel.Lee Deuteronomio 4:5-9. ¿De qué manera podemos ver aquí un paralelismo entre el testimonio dado por Israel al mundo y nuestro testimonio como adventistas del séptimo día?

israel dios jos aunque rahab entonces lectura egipto deut josu jord ojal conc escuela sab

Who Told You That? God Is Three Persons

Play Episode Listen Later Nov 4, 2025

Bible version: NRSVUE (New Revised Standard Version Updated) The common view is that God is three persons in one being or substance. Each of the persons is fully God, but the Father is not the Son, the Son is not the Spirit, and the Spirit is not the Father. Problem 1: Believing that God is three persons contradicts scriptures that speak of God as a singular individual—as a one, not a plurality (Deut. 4:35, 39; 6:4-9; Isa. 43:10-11; 44:6; 45:5-6; 1 Kgs. 8:60; Mal. 2:10; Mark 12:28-34; John 17:3; Rom 3:30; Eph 4:6; 1 Tim. 2:5; Jas. 2:19). Just imagine how well-known scriptures would change if God were three persons (John 3:16; Jer. 29:11). Problem 2: If God were three persons we find serious logical difficulties. Questions multiply. Why doesn't the Bible say God is three persons or explain the idea? Why wasn't it included in the preaching in the book of Acts? How is belief in three persons not tritheism? If the spirit is a person, what's his name? Why doesn't anyone pray to the spirit? Why doesn't the spirit receive worship or give greetings? Problem 3: The tri-personal idea slowly evolved over time. Tertullian first used the word trinitas, but didn't recognize the Father, Son, and Spirit as coequal. Origen of Alexandria developed the concept of eternal generation, but he too believed the Father was greater than the Son. It's not until Gregory of Nazianzus in the mid to late fourth century that we get a clear statement of God as three persons in one being (Fifth Theological Oration 31). Solution: The Bible teaches that the Father is the only true God (John 17:3), Jesus is his Son, the Messiah, and the spirit is their presence in the world.The post Who Told You That? God Is Three Persons first appeared on Living Hope.

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THE LAW OF REMEMBRANCE

Ahav~Love Ministry

Play Episode Listen Later Nov 3, 2025 83:49

Psalm 78 — The Law of Remembrance: When Forgetting Becomes RebellionTeacher: Kerry Battle | Ahava~Love AssemblyPsalm 78 is a courtroom scroll — a prophetic indictment against forgetfulness.Asaph's maschil (instruction) calls every generation to remember, rehearse, and repeat the faithfulness of Yahuah.This teaching walks through 11 Gates of the Sovereign Blueprint (Level 5) — exposing how rebellion begins in memory loss and ends in mercy's restoration.This message isn't just about Israel's past — it's about the warning to our generation:Forgetfulness breaks fellowship; remembrance preserves the covenant.0:00 – Introduction — The Law of Generational Memory3:40 – Gate 1: Law — Remembering Is the Foundation of Faith8:00 – Gate 2: Precept — Testimony Must Become Torah12:20 – Gate 3: Example — Ephraim's Failure15:45 – Gate 4: Wisdom — Rebellion Is a Memory Disease19:00 – Gate 5: Understanding — The Root of Rebellion Is Unbelief22:40 – Gate 6: Prudence — Yahuah's Mercy Has Measure26:10 – Gate 7: Conviction — False Peace Is Self-Deception29:35 – Gate 8: Fruit of the Ruach — Gratitude Guards Memory33:00 – Gate 9: Final Heart Check36:20 – Gate 10: Blueprint Analysis — The Cycle of Covenant Amnesia40:00 – Gate 11: Prophetic Execution — The Charge to the Scribe

Session 11 (Nov. 16) Explore the Bible Adults

Explore the Bible Podcast

Play Episode Listen Later Nov 2, 2025 12:57

Tim Pollard and Amber Vaden look at session 11 (Deut. 28:1-6,15-19) in the Fall 2025 Explore the Bible study of the books of Numbers and Deuteronomy.

bible fall explore numbers deuteronomy adults deut tim pollard

The Journey to the Promised Land.