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From the opening chapters of Scripture, the narrative of humanity is marked by the presence of a tree. At the heart of Eden stood two trees: the tree of life and the tree of the knowledge of good and evil. The tree of life offered the promise of ongoing life, while the other was strictly off limits, carrying the warning that eating its fruit would bring death. When the first humans chose to take what God had forbidden, they inherited not blessing but a cursebanishment from paradise and the inheritance of death. Since that fateful day in Eden, we have lived beneath the shadow of that curse outside of Eden, our lives marked by its consequences. Throughout this series,The Tree, we have traced Gods answer to the problem introduced in Eden. We have seen a promised Seed spoken of in the garden (Gen. 3:15), a promise preserved through judgment in the days of Noah (Gen. 69), narrowed through Abrahams only son (Gen. 22), carried forward through broken families and deeply flawed people, guarded through exile and deliverance, and entrusted to kings who both reflected Gods purposes and failed to live up to them. Again and again, the message has been unmistakable: Gods promise advances not because His people are faithful, but because He is. And then, in the fullness of time, the promise took on flesh (Gal. 4:4-7). The Word became flesh and dwelt among us (John 1:14). God did not merely speak againHe stepped into the story Himself (Heb. 1:1-2).Yet Luke 4 marks a decisive moment. Jesus is no longer simply the child of promise or the quiet presence of Immanuel. In Luke 4, Jesus stands up, opens the Scriptures, and for the first time publicly declares who He is and why He has come. It is no mystery that we humans are a mess. Scripture does not flatter us, and history confirms the diagnosis. We are fallen creatures living under the curse of sin. We are born spiritually dead (Eph. 2:1), enslaved to desires we cannot master (Rom. 6:16), inclined to distort what God has called good (Rom. 1:2125), and we live beneath the shadow of deathboth physical and spiritual (Rom. 5:12). Though humanity still bears the image of God (Gen. 1:2627), that image is no longer reflected as it once was. Our thinking is darkened, our lives disordered, and our relationships fractured. We were made for communion with God, yet we live far from Him. This brokenness did not occur in a vacuum. Scripture is equally clear that there is an enemy in the storyreal, personal, and malicious. Satan is the great antagonist of redemptive history, a murderer from the beginning who traffics in lies and delights in death. Jesus said of him,He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him for he is a liar and the father of lies(John 8:44). Yet even in judgment, God spoke hope. To the serpent and the woman He declared that a descendant would comeOne who would be wounded, yet in being wounded would crush the serpents head (Gen. 3:15). Death would strike, but it would not have the final word. From that moment forward, the Scriptures move with expectation. God promised His people a Deliverersomeone greater than Moses (Deut. 18:15; Heb. 3:16), someone greater than David who would reign with justice and peace forever (2 Sam. 7:1216; Ezek. 37:2428), someone who would not merely rule but redeem. Through the prophets, God revealed that peace would come through suffering, that the One who would heal the world would first bear the curse Himself. Isaiah saw it clearly:But He was pierced for our offenses, He was crushed for our wrongdoings and by His wounds we are healed(Isa. 53:5). This is why the announcement of Jesus birth was not sentimental but staggering. When angels appeared to shepherds living in darkness, they did not proclaim a teacher or a moral example, but a Savior:For today in the city of David there has been born for you a Savior, who is Christ the Lord(Luke 2:11). As the apostle Paul later wrote,For all the promises of God are Yes in Christ(2 Cor. 1:20; BSB). Jesus is not one promise among manyHe is the fulfillment of them all. It is against this backdrop that Luke 4 unfolds. Jesus returns to His hometown of Nazareth, enters the synagogue, and is handed the scroll of the prophet Isaiah. He reads words every faithful Jew knew well: The Spirit of the Lord is upon Me, because He anointed Me to bring good news to the poor. He has sent Me to proclaim release to captives, and recovery of sight to the blind, to set free those who are oppressed, to proclaim the favorable year of the Lord (Luke 4:1819; Isa. 61:12). After reading, Jesus sat down and declared,Today this Scripture has been fulfilled in your hearing(Luke 4:21). We are then told that the immediate response of those in the synagogue that day was that of admiration: And all the people were speaking well of Him, and admiring the gracious words which were coming from His lips; and yet they were saying, Is this not Josephs son? (v. 22). Now listen (or read) what Jesus said next: And He said to them, No doubt you will quote this proverb to Me: Physician, heal yourself! All the miracles that we heard were done in Capernaum, do here in your hometown as well. But He said, Truly I say to you, no prophet is welcome in his hometown. But I say to you in truth, there were many widows in Israel in the days of Elijah, when the sky was shut up for three years and six months, when a severe famine came over all the land; and yet Elijah was sent to none of them, but only to Zarephath, in the land of Sidon, to a woman who was a widow. And there were many with leprosy in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian. (vv. 23-27) Jesus mentioned two different people who had no biological connection to Abraham nor were they Jewish. A prophet called to speak on behalf of God by the name of Elijah went to Zarephath under the direction of Yahweh, to a town full of Gentiles during a time that a famine also affected Israel, and yet Elijah went to a Gentile widow who God miraculously fed and protected during that famine (see 1 Kings 17:824). Listen, the point Jesus was making is this: The widow of Zarephath was a Gentile outsiderpoor, desperate, and forgottenyet she received the mercy Israel assumed belonged to them alone. A second example Jesus gave was that of Naaman the Syrian who served as a commander of the enemies of Israel. Jesus said, And there were many with leprosy in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian (v. 27). Listen to what we are told concerning Naaman in 2 Kings 5, Now Naaman, commander of the army of the king of Aram, was a great man in the view of his master, and eminent, because by him the Lord had given victory to Aram. The man was also a valiant warrior, but afflicted with leprosy (v. 1). And yet, God healed him! How was Naaman healed? He was only healed after he humbled himself in obedience to the word of God delivered by Elisha the prophet (see 2 Kings 5:1-14). What was Jesus main point? He was showing that the promise of a Deliverer and redemption was never exclusive to Israel, but it was intended for all nations. When Jesus read from Isaiah and proclaimed, Today this Scripture has been fulfilled in your hearing (Luke 4:21), He wasnt simply interpreting the passageHe was revealing Himself as its fulfillment. In that moment, Jesus was announcing His mission, His authority, and the inclusive nature of His kingdom. He declared Himself as the promised Delivererthe greater Adam, the greater Abraham, the true Israeland made clear that through Him, blessing would extend to every nation, not just one people. In Luke 4:2527, Jesus reminds His hometown that God sent Elijah to a Gentile widow in Zarephath and healed Naaman the Syrianan enemy commandermaking clear that Gods mercy is received through Jesus by faith to all who will receive it, not where privilege assumes it. There are four facets of Jesus ministry that is described in these verses: Jesus Came as Good News to the Poor for All People Jesus clarifies the kind of poverty He has in view when He says,Blessed are the poor in spirit, for theirs is the kingdom of heaven(Matt. 5:3). This poverty is not merely economic. Scripture and experience alike tell us that not all who are materially poor long for God. The poor in spirit are those who recognize their spiritual bankruptcy before Himthose who know they have nothing to offer God but their need. Jesus is good news to such people precisely because it is only through Jesus that one can have God. Those who believe themselves rich in righteousness will feel no need for a Savior, but those who know they are empty will discover that Christ is everything. Jesus Came to Set Captives Free Out from the Nations Scripture declares,For all have sinned and fall short of the glory of God(Rom. 3:23). Every human being is born enslaved to sinany violation of Gods holy standard. Human experience confirms what Scripture teaches:The heart is more deceitful than all else and is desperately sick; who can understand it?(Jer. 17:9). Apart from Christ, every one of us stands under judgment (Rev. 20:1115). This is why Jesus came. As John the Baptist proclaimed,Behold, the Lamb of God who takes away the sin of the world!(John 1:29). When Jesus read Isaiah 61 in the synagogue, His hearers assumed He was announcing political liberation and national restoration. What they did not understand was that their deepest captivity was not Roman oppression but spiritual bondage. Jesus came to proclaim liberty to captives whose chains were forged by sin. Jesus Came to Give Sight to the Blind Who Make Up All Humanity While Jesus healed physical blindness throughout His ministry, His greater work was opening spiritually blind eyes. This blindness is not learnedit is native to us. Scripture teaches,The hearts of the sons of mankind are full of evil, and insanity is in their hearts while they live, and afterward they go to the dead(Eccl. 9:3). Like a blind man standing in bright sunlight, the human heart may sense that something is there yet remain unable to see it. The apostle Paul explains this condition plainly:But a natural person does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually discerned(1 Cor. 2:14). Only Jesus can open blind hearts to see the truth and beauty of God. Jesus Came to Bring Salvation and Redemption as Far as the Curse is Found Isaiah 61 was understood as a promise of a new agean age in which broken people and a broken creation would be restored, an age without tyranny, injustice, suffering, or death (Isa. 11:69; 65:1725). When Jesus read that passage, He claimed to be the One who would inaugurate that renewal. His miracleshealing the sick, restoring the lame, opening blind eyes, and raising the deadwere not merely acts of compassion; they were signs pointing to a greater restoration still to come (Matt. 11:45). Jesus redemption is both spiritual and physical. Though believers continue to struggle with sin and weakness in this life, there is coming a day when resurrection will make us whole:For this perishable must put on the imperishable, and this mortal must put on immortality(1 Cor. 15:53), whenwhat is mortal will be swallowed up by life(2 Cor. 5:4). How far reaching is the salvation and redemption Jesus was born to bring? Oh, let the anthem of Isaac Watts great hymn ring true in your heart: No more let sins and sorrows grow Nor thorns infest the ground He comes to make His blessings flow Far as the curse is found How far Christian? As far as the curse is found! Far as, far as the curse is found This is the gospel Jesus declared in Nazareth. It is comprehensive, gracious, and costly. It confronts sin, heals blindness, breaks chains, and promises restoration. And yet Luke tells us that this announcement did not lead to repentanceit led to rejection (Luke 4:2830). What Jesus proclaimed as good news, His hometown soon heard as an offense. They wanted a Messiah of their own making, not one who exposed their sin and need of a redeemer! They wanted deliverance on their terms, not salvation on Gods terms. And when Jesus made clear that Gods grace could not be claimed or secured by their religious deeds alone, admiration turned to rejection. Luke 4 reminds us that the greatest danger is not rejecting Jesus outright but rejecting Him after we think we know Him. The Promised One stood before them, opened the Scriptures, and declared fulfillmentand they refused Him. And that leaves us with the same question this passage presses upon every hearer: Will we receive Jesus as He truly is, or will we reject Him because He refuses to be the Savior we want Him to be? He is still good news to the poor, freedom for the captive, sight for the blind, and restoration for the brokenbut only for those willing to receive Him on His terms. The people rejected Jesus because He did not fit their mold of what the Messiah should be. He was not the Savior they wanted, even though He was exactly the Savior they needed. Jesus fulfilled Gods promises, but He refused to conform to human expectations. And Luke 4 presses the same question upon us today: will we receive Jesus as He truly is, or will we reject Him because He will not become the Messiah we want Him to be?

From the opening chapters of Scripture, the narrative of humanity is marked by the presence of a tree. At the heart of Eden stood two trees: the tree of life and the tree of the knowledge of good and evil. The tree of life offered the promise of ongoing life, while the other was strictly off limits, carrying the warning that eating its fruit would bring death. When the first humans chose to take what God had forbidden, they inherited not blessing but a cursebanishment from paradise and the inheritance of death. Since that fateful day in Eden, we have lived beneath the shadow of that curse outside of Eden, our lives marked by its consequences. Throughout this series,The Tree, we have traced Gods answer to the problem introduced in Eden. We have seen a promised Seed spoken of in the garden (Gen. 3:15), a promise preserved through judgment in the days of Noah (Gen. 69), narrowed through Abrahams only son (Gen. 22), carried forward through broken families and deeply flawed people, guarded through exile and deliverance, and entrusted to kings who both reflected Gods purposes and failed to live up to them. Again and again, the message has been unmistakable: Gods promise advances not because His people are faithful, but because He is. And then, in the fullness of time, the promise took on flesh (Gal. 4:4-7). The Word became flesh and dwelt among us (John 1:14). God did not merely speak againHe stepped into the story Himself (Heb. 1:1-2).Yet Luke 4 marks a decisive moment. Jesus is no longer simply the child of promise or the quiet presence of Immanuel. In Luke 4, Jesus stands up, opens the Scriptures, and for the first time publicly declares who He is and why He has come. It is no mystery that we humans are a mess. Scripture does not flatter us, and history confirms the diagnosis. We are fallen creatures living under the curse of sin. We are born spiritually dead (Eph. 2:1), enslaved to desires we cannot master (Rom. 6:16), inclined to distort what God has called good (Rom. 1:2125), and we live beneath the shadow of deathboth physical and spiritual (Rom. 5:12). Though humanity still bears the image of God (Gen. 1:2627), that image is no longer reflected as it once was. Our thinking is darkened, our lives disordered, and our relationships fractured. We were made for communion with God, yet we live far from Him. This brokenness did not occur in a vacuum. Scripture is equally clear that there is an enemy in the storyreal, personal, and malicious. Satan is the great antagonist of redemptive history, a murderer from the beginning who traffics in lies and delights in death. Jesus said of him,He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him for he is a liar and the father of lies(John 8:44). Yet even in judgment, God spoke hope. To the serpent and the woman He declared that a descendant would comeOne who would be wounded, yet in being wounded would crush the serpents head (Gen. 3:15). Death would strike, but it would not have the final word. From that moment forward, the Scriptures move with expectation. God promised His people a Deliverersomeone greater than Moses (Deut. 18:15; Heb. 3:16), someone greater than David who would reign with justice and peace forever (2 Sam. 7:1216; Ezek. 37:2428), someone who would not merely rule but redeem. Through the prophets, God revealed that peace would come through suffering, that the One who would heal the world would first bear the curse Himself. Isaiah saw it clearly:But He was pierced for our offenses, He was crushed for our wrongdoings and by His wounds we are healed(Isa. 53:5). This is why the announcement of Jesus birth was not sentimental but staggering. When angels appeared to shepherds living in darkness, they did not proclaim a teacher or a moral example, but a Savior:For today in the city of David there has been born for you a Savior, who is Christ the Lord(Luke 2:11). As the apostle Paul later wrote,For all the promises of God are Yes in Christ(2 Cor. 1:20; BSB). Jesus is not one promise among manyHe is the fulfillment of them all. It is against this backdrop that Luke 4 unfolds. Jesus returns to His hometown of Nazareth, enters the synagogue, and is handed the scroll of the prophet Isaiah. He reads words every faithful Jew knew well: The Spirit of the Lord is upon Me, because He anointed Me to bring good news to the poor. He has sent Me to proclaim release to captives, and recovery of sight to the blind, to set free those who are oppressed, to proclaim the favorable year of the Lord (Luke 4:1819; Isa. 61:12). After reading, Jesus sat down and declared,Today this Scripture has been fulfilled in your hearing(Luke 4:21). We are then told that the immediate response of those in the synagogue that day was that of admiration: And all the people were speaking well of Him, and admiring the gracious words which were coming from His lips; and yet they were saying, Is this not Josephs son? (v. 22). Now listen (or read) what Jesus said next: And He said to them, No doubt you will quote this proverb to Me: Physician, heal yourself! All the miracles that we heard were done in Capernaum, do here in your hometown as well. But He said, Truly I say to you, no prophet is welcome in his hometown. But I say to you in truth, there were many widows in Israel in the days of Elijah, when the sky was shut up for three years and six months, when a severe famine came over all the land; and yet Elijah was sent to none of them, but only to Zarephath, in the land of Sidon, to a woman who was a widow. And there were many with leprosy in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian. (vv. 23-27) Jesus mentioned two different people who had no biological connection to Abraham nor were they Jewish. A prophet called to speak on behalf of God by the name of Elijah went to Zarephath under the direction of Yahweh, to a town full of Gentiles during a time that a famine also affected Israel, and yet Elijah went to a Gentile widow who God miraculously fed and protected during that famine (see 1 Kings 17:824). Listen, the point Jesus was making is this: The widow of Zarephath was a Gentile outsiderpoor, desperate, and forgottenyet she received the mercy Israel assumed belonged to them alone. A second example Jesus gave was that of Naaman the Syrian who served as a commander of the enemies of Israel. Jesus said, And there were many with leprosy in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian (v. 27). Listen to what we are told concerning Naaman in 2 Kings 5, Now Naaman, commander of the army of the king of Aram, was a great man in the view of his master, and eminent, because by him the Lord had given victory to Aram. The man was also a valiant warrior, but afflicted with leprosy (v. 1). And yet, God healed him! How was Naaman healed? He was only healed after he humbled himself in obedience to the word of God delivered by Elisha the prophet (see 2 Kings 5:1-14). What was Jesus main point? He was showing that the promise of a Deliverer and redemption was never exclusive to Israel, but it was intended for all nations. When Jesus read from Isaiah and proclaimed, Today this Scripture has been fulfilled in your hearing (Luke 4:21), He wasnt simply interpreting the passageHe was revealing Himself as its fulfillment. In that moment, Jesus was announcing His mission, His authority, and the inclusive nature of His kingdom. He declared Himself as the promised Delivererthe greater Adam, the greater Abraham, the true Israeland made clear that through Him, blessing would extend to every nation, not just one people. In Luke 4:2527, Jesus reminds His hometown that God sent Elijah to a Gentile widow in Zarephath and healed Naaman the Syrianan enemy commandermaking clear that Gods mercy is received through Jesus by faith to all who will receive it, not where privilege assumes it. There are four facets of Jesus ministry that is described in these verses: Jesus Came as Good News to the Poor for All People Jesus clarifies the kind of poverty He has in view when He says,Blessed are the poor in spirit, for theirs is the kingdom of heaven(Matt. 5:3). This poverty is not merely economic. Scripture and experience alike tell us that not all who are materially poor long for God. The poor in spirit are those who recognize their spiritual bankruptcy before Himthose who know they have nothing to offer God but their need. Jesus is good news to such people precisely because it is only through Jesus that one can have God. Those who believe themselves rich in righteousness will feel no need for a Savior, but those who know they are empty will discover that Christ is everything. Jesus Came to Set Captives Free Out from the Nations Scripture declares,For all have sinned and fall short of the glory of God(Rom. 3:23). Every human being is born enslaved to sinany violation of Gods holy standard. Human experience confirms what Scripture teaches:The heart is more deceitful than all else and is desperately sick; who can understand it?(Jer. 17:9). Apart from Christ, every one of us stands under judgment (Rev. 20:1115). This is why Jesus came. As John the Baptist proclaimed,Behold, the Lamb of God who takes away the sin of the world!(John 1:29). When Jesus read Isaiah 61 in the synagogue, His hearers assumed He was announcing political liberation and national restoration. What they did not understand was that their deepest captivity was not Roman oppression but spiritual bondage. Jesus came to proclaim liberty to captives whose chains were forged by sin. Jesus Came to Give Sight to the Blind Who Make Up All Humanity While Jesus healed physical blindness throughout His ministry, His greater work was opening spiritually blind eyes. This blindness is not learnedit is native to us. Scripture teaches,The hearts of the sons of mankind are full of evil, and insanity is in their hearts while they live, and afterward they go to the dead(Eccl. 9:3). Like a blind man standing in bright sunlight, the human heart may sense that something is there yet remain unable to see it. The apostle Paul explains this condition plainly:But a natural person does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually discerned(1 Cor. 2:14). Only Jesus can open blind hearts to see the truth and beauty of God. Jesus Came to Bring Salvation and Redemption as Far as the Curse is Found Isaiah 61 was understood as a promise of a new agean age in which broken people and a broken creation would be restored, an age without tyranny, injustice, suffering, or death (Isa. 11:69; 65:1725). When Jesus read that passage, He claimed to be the One who would inaugurate that renewal. His miracleshealing the sick, restoring the lame, opening blind eyes, and raising the deadwere not merely acts of compassion; they were signs pointing to a greater restoration still to come (Matt. 11:45). Jesus redemption is both spiritual and physical. Though believers continue to struggle with sin and weakness in this life, there is coming a day when resurrection will make us whole:For this perishable must put on the imperishable, and this mortal must put on immortality(1 Cor. 15:53), whenwhat is mortal will be swallowed up by life(2 Cor. 5:4). How far reaching is the salvation and redemption Jesus was born to bring? Oh, let the anthem of Isaac Watts great hymn ring true in your heart: No more let sins and sorrows grow Nor thorns infest the ground He comes to make His blessings flow Far as the curse is found How far Christian? As far as the curse is found! Far as, far as the curse is found This is the gospel Jesus declared in Nazareth. It is comprehensive, gracious, and costly. It confronts sin, heals blindness, breaks chains, and promises restoration. And yet Luke tells us that this announcement did not lead to repentanceit led to rejection (Luke 4:2830). What Jesus proclaimed as good news, His hometown soon heard as an offense. They wanted a Messiah of their own making, not one who exposed their sin and need of a redeemer! They wanted deliverance on their terms, not salvation on Gods terms. And when Jesus made clear that Gods grace could not be claimed or secured by their religious deeds alone, admiration turned to rejection. Luke 4 reminds us that the greatest danger is not rejecting Jesus outright but rejecting Him after we think we know Him. The Promised One stood before them, opened the Scriptures, and declared fulfillmentand they refused Him. And that leaves us with the same question this passage presses upon every hearer: Will we receive Jesus as He truly is, or will we reject Him because He refuses to be the Savior we want Him to be? He is still good news to the poor, freedom for the captive, sight for the blind, and restoration for the brokenbut only for those willing to receive Him on His terms. The people rejected Jesus because He did not fit their mold of what the Messiah should be. He was not the Savior they wanted, even though He was exactly the Savior they needed. Jesus fulfilled Gods promises, but He refused to conform to human expectations. And Luke 4 presses the same question upon us today: will we receive Jesus as He truly is, or will we reject Him because He will not become the Messiah we want Him to be?

Mary obviously gave birth to Jesus, but how important is she to the story? Is she sinless? The queen of heaven?In today's episode, Pastor Derek and Pastor Jackie talk about a variety of claims about Mary and dig into what Scripture says about each of them. We also look at the character of Mary and some things we could learn from her as we prepare for this Christmas season.The 17:17 podcast is a ministry of Roseville Baptist Church (MN) that seeks to tackle cultural issues and societal questions from a biblical worldview so that listeners discover what the Bible has to say about the key issues they face on a daily basis. The 17:17 podcast seeks to teach the truth of God's Word in a way that is glorifying to God and easy to understand with the hope of furthering God's kingdom in Spirit and in Truth. Scriptures: Luke 1:26-45; Isa. 7:14; Matt. 1:18-25; Luke 2:1-20; Luke 1:46-56; Eccl. 7:20; Rom. 3:23; Luke 11:27-28; Matt. 12:46-47; Mark 3:31-32; Luke 8:19-20; Matt. 13:53-56; Mark 6:1-3; John 2:11-12; John 7:1-10; Acts 1:13-14; 1 Cor. 9:5; Gal. 1:18-19; Jer. 7:18; Jer. 44:17-22; Rev. 12:1-2, 17; Gen. 37:9-10; 1 Tim. 2:5; Matt. 6:9; John 2:5; John 19:25-27; Acts 1:14.If you'd like access to our show notes, please visit www.rosevillebaptist.com/1717podcast to see them in Google Drive!Please listen, subscribe, rate, and review the podcast so that we can reach to larger audiences and share the truth of God's Word with them!Write in your own questions to be answered on the show at 1717pod@gmail.com.  God bless!

Subject: Book of Ecclesiastes 9:1-12 Speaker or Performer: Daniel McAdams Scripture Passage(s): Ecclesiastes 9:1-12 Date of Delivery: December 14, 2025

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LEVITICUS 6 — THE LAW OF ASHAM (GUILT & RESTORATION)“Restitution, Purity, and the Continual Fire of Yahuah”Teachers: Kerry & Karen BattleAhava ~ Love AssemblyToday's class dives into Leviticus 6 — The Law of Asham (Guilt Offering), where Yahuah reveals how broken trust, withheld restoration, and neglected fire threaten the entire covenant structure of Israel.This is not ritual.This is Yahuah's justice system.Leviticus 6 exposes the covenant breaches that demand confession, restitution, and priestly action:1. Lying or deceiving a neighbor (Lev 6:2)2. Stealing, extorting, or withholding property (Lev 6:2–3)3. Failing to return lost items (Lev 6:3–4)4. Breaking trust or violating agreements (Lev 6:2, 5)5. Neglecting the continual altar fire (Lev 6:9–13)6. Mishandling ashes and purity (Lev 6:10–11)7. Misusing what is qodesh in service (Lev 6:16–23)8. Ignoring vessel laws and boundary purity (Lev 6:28)Each trespass connects directly to Exodus 21–23, the backbone of Yahuah's justice architecture:Life is sacredProperty is protectedTestimony is bindingOaths are covenantalRestitution is requiredNegligence equals guiltSacred space must be guardedThe vulnerable must be defendedLeviticus 6 is the continuation of covenant justice — not a separate ritual.---

Eccl 3: 1 To every thing there is a season, and a time to every purpose under the heaven: 2 A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; 3 A time to kill, and a time to heal; a time to break down, and a time to build up; 4 A time to weep, and a time to laugh; a time to mourn, and a time to dance; 5 A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; 6 A time to get, and a time to lose; a time to keep, and a time to cast away; 7 A time to rend, and a time to sew; a time to keep silence, and a time to speak; 8 A time to love, and a time to hate; a time of war, and a time of peace. 9 What profit hath he that worketh in that wherein he laboureth?

LEVITICUS 5 — THE LAW OF ASHAM (TRESPASS)“Accountability, Restoration, and the Fear of Yahuah”Teachers: Kerry & Karen BattleAhava ~ Love AssemblyToday's class dives into Leviticus 5 — The Law of Asham (Trespass), where Yahuah reveals how hidden guilt, broken oaths, and neglected responsibility fracture covenant order.This is not ritual.This is Yahuah's justice system.Leviticus 5 exposes the five forms of trespass that demand confession and restitution:1. Withholding truth (Lev 5:1)2. Touching death unknowingly (Lev 5:2–3)3. Rash or impulsive oaths (Lev 5:4–5)4. Misusing what is qodesh (Lev 5:15–16)5. Sin done in ignorance (Lev 5:17–19)Each connects directly to Exodus 21–23, the backbone of Yahuah's justice architecture:Life is sacredProperty is protectedTestimony is bindingOaths are covenantalRestitution is requiredNegligence equals guiltThe vulnerable must be defendedLeviticus 5 is the continuation of covenant justice — not a separate ritual.

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. 

Taking Worship Seriously - Ecclesiastes 5:1-7 As you gather to worship, come… -What does it mean to worship God? How is it both a priority and a privilege to worship God? -What does it mean to fear God? How does the fear of God look differently for the unbeliever vs Christians? -How do I demonstrate that worship is a priority in my life? -What steps should we take to prepare our hearts for corporate worship? -What attitudes should we have when we gather to worship God? -How does this passage show the importance of the Word of God in worship? How might modern day worship services be out of balance between our listening and speaking in worship? For further study: Dt 6:4; Ps 50:14; 65:1; Pr 9:10; Eccl 3:14; 12:13; Isa 11:3; Mt 6:7; Jn 4:24; Heb 4:12; 10:19-25; 12:29; Jam 1:19.

https://TakingTheLandPodcast.comFinal night at the Waltham Forest Conference, Pastor Greg Mitchell preaches “The Edge of Enlargement” from 2 Kings 6:1–7. When the work is “too small,” God calls us to enlarge. Enlargement requires responsibility, hard work, and a sharp edge—anointing that gives divine effectiveness. Learn how edges are lost (borrowed experience, no maintenance, sin), how to find where it fell, and how to recover it by faith and obedience.SUBSCRIBE TO PREMIUM FOR MORE:• ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Subscribe for only $3/month on Supercast⁠: https://taking-the-land.supercast.com/⁠• ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Subscribe for only $3.99/month on Spotify⁠: https://podcasters.spotify.com/pod/show/taking-the-land/subscribe⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠• ⁠Subscribe for only $4.99/month on Apple Podcasts⁠: https://apple.co/3vy1s5b⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Scripture: 2 Kings 6:1–7; Acts 2:37; Eccl. 10:10; 1 Tim. 4:16; 2 Tim. 1:6; Prov. 23:23; 1 Pet. 2:11.Chapters00:00 The Business of Blessings08:10 Memorial Giving and God's Records15:11 The Power of Obedience and Breakthroughs17:57 The Need for Enlargement in Ministry26:19 The Importance of Having an Edge29:15 Recognizing Missing Edges34:37 Personalizing Your Relationship with God37:01 The Need for Maintenance39:15 Finding Your Edge45:59 The Power of Recovery and MiraclesShow NotesALL PROCEEDS GO TO WORLD EVANGELISMLocate a CFM Church near you: https://cfmmap.orgWe need five-star reviews! Tell the world what you think about this podcast at: • Apple Podcasts: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://apple.co/3vy1s5b • Podchaser: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.podchaser.com/podcasts/taking-the-land-cfm-sermon-pod-43369v

Subject: Book of Ecclesiastes 5:8-20 Speaker or Performer: Dennis Helton Scripture Passage(s): Ecclesiastes 5:8-20 Date of Delivery: October 19, 2025

While we reject all “health and wealth gospels,” as though Jesus were a mechanical vending machine for worldly wealth and power, we fully affirm the personal and covenantal nature of the world, which includes blessings and curses both in this life and in the life to come (Mk. 10:29-30).Sometimes God sends hardships to His people for their sanctification, and those hardships are working for us an “exceeding and eternal weight of glory” (2 Cor. 4:17). Sometimes He gives the wicked great wealth, yet without His blessing, they do not have ability to truly enjoy it (Eccl. 5:19-6:3). However, sometimes God's people turn to idols and become debt slaves and are taken out of the fight, but we are called to freedom and dominion.The Text: “…The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow. And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them. And thou shalt not go aside from any of the words which I command thee this day, to the right hand, or to the left, to go after other gods to serve them.” (Dt. 28:1-14).King's Cross Church is a member congregation of the CREC in Moscow, ID. Visit our website at https://kingscrossmoscow.com.Follow us on Facebook: https://facebook.com/kingscrossmoscow.

Pugna in mercātōrēs venēnī geritur Secundum cartam senātuī diē Iōvis datam, praeses Americānus cēnset rempūblicam contrā mercātōrēs illicitī venēnī pugnāre, quae pugna nōn in aliēnās gentēs sed in latrōnēs gerātur. Quae verba cautē ēliguntur: nam vērum bellum nōn praesidī sed senātuī licet indīcere. Praesidis autem iussū trēs vel plūrēs celōcēs, quae feruntur venēnō onerātae esse, ā nautīs Americānīs iam mersae sunt et ad septendecim hominēs Venetiolānī interfectī, quī narcotromocratae sīve latrōnēs tam venēnum quam terrōrem adhibentēs fuisse dīcuntur. Diē Veneris autem nautae Americānae quartam nāvem dēmersērunt. Ambigitur utrum liceat praesidī imperāre, ut nautae mīlitēsque Americānī aliēnās narcotromocratās interficiant. Et in hāc ambiguitāte latent īnsidiae: nam doctī hominēs quī sēnsum commūnem metiuntur referunt tālem pugnam in mercātōrēs venēnī gerendam ā plērīsque cīvibus approbārī, unde factiōnī magistrātibus oppositae perīculōsum sit praesidis cōnsilium improbāre. Terror Mancuniī Mancuniī in Britanniā Jihad Al-Shamie, vir Britannūs triginta et quinque annōs nātus, raedam suam in synagōgam Iūdaeōrum, quī tunc sanctissimum altārum feriārum diem expiātiōnis agēbant, illīsit et veste displōsīvā, ut vidēbātur, indūtus cultrōque armātus coepit hominēs percūtere, donec custōdēs pūblicī manuballistīs armātī fīnem in ēius impetum imposuērunt. Praeter Al-Shamie duo aliī hominēs interfectī sunt, quōrum ūnus ā custōdibus pūblicīs cāsū occīsus est, et aliī sunt vulnerātī. Custōdēs pūblicī nunc operam dant, ut causam hūius impetūs intelligant, sed etiam monent tromocratīam patrātam sibi vidērī, id est, impetum factum esse ut terror cīvibus incuterētur; aliōs virōs duōs ūnamque fēminam esse comprehēnsōs, quī tromocratīam parārent. Archiepiscopa Cantuariēnsis Diē Veneris Sarah Mullally, episcopa Londoniēnsis, est ab ecclēsiā Anglicā creāta archiepiscopa Cantauriēnsis. Ecclēsia Anglica, quae scandalīs quatitur, etiam acriter divīsa est inter factiōnem sinistram, quae in Britanniā pollet, et factiōnem dextram, quae est Africāna et māior. Inde questus est episcopus Nigeriānus, virum dēbuisse archiepiscopum creārī, cum oportēret fēminās virīs obtemperāre. Nova ministra prīmāria Iāpōnum Sanae Takaichi diē Saturnī facta est dux maximae factiōnis in rē pūblica Iāpōnum, unde vērīsimile vidētur eam ministram prīmāriam fūtūram Iāpōnum. Prīma erit fēmina quæ Iāpōnibus praesit. Dīxit ipsa sē dē victōriā adeptā nōn laetārī, quippe quae potius difficilem labōrem esset susceptūra. Novissimus minister prīmārius Gallōrum Sebastiānus Lecornū creātus est novissimus minister prīmārius Gallōrum, quī et quīntus erit inter biennium, et septimus ex eō tempore quō Emmanuēl Macron ad clavum et gubernācula ascenderat reīpūblicae. Minister prīmārius Gallōrum magistrātū sē abdicāvit Sebastiānus Lecornū, novissimus minister prīmārius Gallōrum, diē Lūnae magistrātū sē abdicāvit. Tabulārium Cōrēānum combustum Tabulārium ēlectronicum “G-Drive” dictum, ubi opera pūblica reīpūblicae Cōrēae Merīdiōnālis conservābantur, exarsit, neque exempla monumentōrum exstant. Quīnta pars omnium documentōrum, quae ad rempūblicam gerendam facta erant, est dēlēta neque ullō modō reciperārī potest. Monent igitur magistrātūs, nōn fierī posse ut rātiōnēs expensōrum acceptōrumque senātuī hōc mēnse reddantur. Diē Iovis magistātus quīdam tabulāriō reficiendō praepositus, cūius nōminis ūna tantum littera “A” diurnāriīs relāta est, sē ex altō praecipitāvit.

Subject: Book of Ecclesiastes 4 Speaker or Performer: Dennis Helton Scripture Passage(s): Ecclesiastes 4 Date of Delivery: October 5, 2025

You are listening to the messages from Pastor Scott Tewell who is the Lead Pastor at Rosedale Baptist Church in Rosedale, MD. Each week we provide these messages to help you grow in your faith and find encouragement through God's Word.

"One of the most common arguments raised against the existence of God is the problem of suffering: “If God is good and all-powerful, why does He allow injustice?” But when we turn to Scripture—especially Ecclesiastes 4:1–3—we see that this argument actually backfires.Without God, suffering and oppression can only lead to despair. If life is nothing more than “under the sun,” then Solomon's conclusion is inescapable: the dead are better off than the living, and it would be better never to have been born. This is the hopelessness of atheism.But the Bible gives us another perspective: God is the righteous Judge who will bring every deed into account (Eccl. 3:16–17). His judgment is not only terrifying to the wicked—it is also a comfort to the oppressed. And through the resurrection of Jesus Christ, believers are promised final vindication and everlasting life.

“When a crime is not punished quickly, people feel it is safe to do wrong” (Eccl 8:11, NLT). Job agrees.

Eccl 10:1-12:14, 2 Cor 8:1-15, Ps 49:1-20, Pr 22:20-21

Eccl 10:1-12:14, 2 Cor 8:1-15, Ps 49:1-20, Pr 22:20-21

Eccl 10:1-12:14, 2 Cor 8:1-15, Ps 49:1-20, Pr 22:20-21

Eccl 10:1-12:14, 2 Cor 8:1-15, Ps 49:1-20, Pr 22:20-21

Eccl 10:1-12:14, 2 Cor 8:1-15, Ps 49:1-20, Pr 22:20-21

Eccl 10:1-12:14, 2 Cor 8:1-15, Ps 49:1-20, Pr 22:20-21

Eccl 7:1-9:18, 2 Cor 7:8-16, Ps 48:1-14, Pr 22:17-19

Eccl 7:1-9:18, 2 Cor 7:8-16, Ps 48:1-14, Pr 22:17-19

Eccl 7:1-9:18, 2 Cor 7:8-16, Ps 48:1-14, Pr 22:17-19

Eccl 7:1-9:18, 2 Cor 7:8-16, Ps 48:1-14, Pr 22:17-19

Eccl 7:1-9:18, 2 Cor 7:8-16, Ps 48:1-14, Pr 22:17-19

Eccl 7:1-9:18, 2 Cor 7:8-16, Ps 48:1-14, Pr 22:17-19

Eccl 4:1-6:12, 2 Cor 6:14-7:7, Ps 47:1-9, Pr 22:16

Eccl 4:1-6:12, 2 Cor 6:14-7:7, Ps 47:1-9, Pr 22:16

Eccl 4:1-6:12, 2 Cor 6:14-7:7, Ps 47:1-9, Pr 22:16

Eccl 4:1-6:12, 2 Cor 6:14-7:7, Ps 47:1-9, Pr 22:16

Eccl 4:1-6:12, 2 Cor 6:14-7:7, Ps 47:1-9, Pr 22:16

Eccl 4:1-6:12, 2 Cor 6:14-7:7, Ps 47:1-9, Pr 22:16

Eccl 1:1-3:22, 2 Cor 6:1-13, Ps 46:1-11, Pr 22:15

Eccl 1:1-3:22, 2 Cor 6:1-13, Ps 46:1-11, Pr 22:15

Eccl 1:1-3:22, 2 Cor 6:1-13, Ps 46:1-11, Pr 22:15

Eccl 1:1-3:22, 2 Cor 6:1-13, Ps 46:1-11, Pr 22:15

Eccl 1:1-3:22, 2 Cor 6:1-13, Ps 46:1-11, Pr 22:15

Eccl 1:1-3:22, 2 Cor 6:1-13, Ps 46:1-11, Pr 22:15

We reflected on God's unfailing love and complete provision through Christ. Together, we saw how every need—whether physical, emotional, or spiritual—is supplied in Him. We rejoiced in His finished work, the privilege of spiritual growth, and the assurance that He holds us and our loved ones in His care.Themes:God supplies every need through ChristAccepted in the Beloved (Eph. 1:6)Fresh love and divine anointingEternal love between the Father and the SonChrist's finished work brings peaceFruit of the Spirit: love as the cause, joy and peace as the effectsStruggles of spiritual growth as a privilegeGod's provision and protection against the enemyChrist's humanity and intimate carePrayer as trust and participation in His loveScripture:Phil. 4:19; Eph. 1:6; Heb. 2:9–18; Eccl. 12:1

Eccl 9:10

Have you ever walked into a space and instantly felt lighter, calmer, or inspired — just because of what you saw? Beauty isn’t just decoration. Science shows that what surrounds you can change how you feel, help you break stress cycles, and even make new habits stick.Yet many Christian women hesitate to add beauty to their own lives — worrying it’s “selfish” or “unnecessary.” But friend, God designed beauty as a gift to restore your soul. It’s not extra. It’s essential.In this episode, you’ll discover how adding beauty into your space can renew your spirit and spark joy — inside and out. You’ll learn the neuroscience of why beauty matters, how visual cues can help you stick to life-giving rhythms, and a simple soul care practice to bring God’s peace and joy into your daily environment.I’ll also share a personal story of the surprising way adding color to my own bedroom has transformed my mornings — giving me a more peaceful start to the day and helping me connect more deeply with God.Key Takeaways:
 The neuroscience of how beauty lowers stress and boosts motivation
 Why visual cues are powerful triggers for building new habits
 How God uses beauty to reflect His care for you — it’s not “extra,” it’s essential
 A personal reflection on “clothing yourself with Christ” and embracing His beauty in your life 
 A practical soul care challenge to add one beauty cue to your environment this week Breath Prayer:
 Inhale: You make all things beautiful
 Exhale: in your time Scripture:
 “He has made everything beautiful in its time.”
 Eccl.3:11 Join NEW Wellness Course: Breathe Joy with Jesus: Creating Happy Healthy Habits with God's Promises Register at mysoulcareschool.com → Take the FREE Soul Care Quiz at soulcarequiz.comGet your free personal wellness assessment and learn which area of wellness you need most. Connect with Bonnie: Bestselling Books by Bonnie:https://amzn.to/3NpVYQd Join the Soul Care Newsletter:https://thebonniegray.com/subscribe Watch Weekly YouTube Devotionals:https://youtube.com/thebonniegray Follow Bonnie on Instagram & Facebook:@thebonniegray Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

In this message, Bishop Walker teaches according to Eccl 7:12. Visit our website https://www.aplaceofrefugechurch.org Subscribe to our YouTube Channel: https://www.youtube.com/@aplaceofrefugechurch  Also enjoy these powerful podcasts: The Way 2 Go Podcast - https://goo.gl/xmctVQ Making People Productive Podcast - https://goo.gl/R53KGa The L.I.F.E. Podcast - https://tinyurl.com/4t2vapjb

Homily of Fr. Mike O'Connor from Mass on August 3, 2025 at Our Lady of the Gulf Catholic Church in Bay St. Louis, MS. Eccl 1:2; 2:21-23 Col 3:1-5, 9-11 Lk 12:13-21 If you would like to donate to OLG and her livestream ministry, please go to https://olgchurch.net/give

A new MP3 sermon from Grace Community Church is now available on SermonAudio with the following details: Title: Biblical Hermeneutics: Interpreting “Do Not Be Overly Righteous” (Eccl. 7:16) Speaker: Tim Conway Broadcaster: Grace Community Church Event: Question & Answer Date: 8/1/2025 Bible: Ecclesiastes 7:16 Length: 50 min.

In this Ask Pastor Tim (from 2019) we study Ecclesiastes 7:16—"Do not be overly righteous, nor be overly wise"—and unpack what Solomon really meant by that warning. We'll walk through three foundational hermeneutical methods (compare Scripture with Scripture, examine context and genre, cross‑reference translations), see how translation differences affect our understanding, and survey New Testament passages that call us to genuine holiness without slipping into legalism or laxity.