Podcasts about eccl

Ecclesiastes 6:7-12

Régis Burnet reçoit Marie de Hennezel, psychologue et écrivain, auteur « La chaleur du coeur empêche nos corps de rouiller » (Robert Laffont) et Père Daniel Doré, professeur d?Ecriture sainte . Quand la Bible et la pratique se rejoignent pour une leçon de vie. « Ne néglige pas le discours des vieillards, car eux-mêmes ont appris de leurs pères » (L?Ecclésiastique 8, 9). Emission du 8 juin 2008.

Une Église en mutation peut-elle encore répondre aux attentes des nouveaux fidèles, alors que les catéchumènes et baptêmes d'adultes augmentent fortement ? En Île-de-France, une assemblée ecclésiale remplace le projet initial de concile pour élargir la participation et réfléchir collectivement à l'accueil et à l'accompagnement de cet essor. Avec : - Olivier Rousseau, prêtre du diocèse de Versailles- Isabelle Payen de la Garanderie, vierge consacrée du diocèse de NanterreRetrouvez tous nos contenus, articles et épisodes sur rcf.frSi vous avez apprécié cet épisode, participez à sa production en soutenant RCF.Vous pouvez également laisser un commentaire ou une note afin de nous aider à le faire rayonner sur la plateforme.Retrouvez d'autres contenus d'économie et société ci-dessous :Silence, on crie : https://audmns.com/jqOozgUOù va la vie ? La bioéthique en podcast : https://audmns.com/UuYCdISContre courant : https://audmns.com/swImDAMAu bonheur des herbes : https://audmns.com/XPVizmQSacré patrimoine : https://audmns.com/TNJhOETEnfin, n'hésitez pas à vous abonner pour ne manquer aucun nouvel épisode.À bientôt à l'écoute de RCF sur les ondes ou sur rcf.fr !Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Ecclesiastes 6:1-12

Ecclesiastes 5:8-20

05-17-26, "Guard Your Heart", Eccl 5:1-7, Matt Meeder by Grace Chapel PA

Ecclesiastes 5:4-7

Rev Brent Hunter ; Focus , Eccl. 11;4 - Preacher Landon DeWitt - Sunday, May 17, 2026

Rev Brent Hunter ; Focus , Eccl. 11;4 - Preacher Landon DeWitt - Sunday, May 17, 2026

Msgr. Roger J. Landry St. Michael's Parish, Lowell, Massachusetts Funeral Mass of Valerie Tellier May 15, 2026 Eccl 3:1-8, Ps 27, Rom 8:14-23, Jn 11:17-45   To listen to the homily, please click below:  https://traffic.libsyn.com/secure/catholicpreaching/5.15.26_Funeral_Homily_for_Valerie_Tellier_1.mp3   The following points were attempted in the homily:  Believing in Jesus as the Resurrection and the Life. Believing in […] The post Funeral Homily for Valerie Tellier, St. Michael’s Parish, Lowell, MA, May 15, 2026 appeared first on Catholic Preaching.

Ecclesiastes 5:1-3

Surviving the Shift part 3 May 10, 2026 Elwyn Johnston Daniel 1 Verse of the Week: “And Daniel continued until the first year of Cyrus the king.” Daniel 1:21 1. Remind yourself that God is still in control 2. Reject reprogramming 3. Make a decision before you have to. “The king assigned them a daily ration of food” Daniel 1:5 Decide who and whose you are, then it will direct what you do. “Daniel purposed in his heart that he would not defile himself with the king's choice food” Daniel 1:8 Decide your convictions in community, not in isolation. “Please test your servants” Daniel 1:12 “Two are better than one, because they have a good return for their labor; if either of them falls down, one can help the other up. But pity anyone who falls and has no one to help them up.” Eccl.4:9 & 10 Decide that short-term costs are worth long-term rewards. “By faith Moses, when he had grown up, refused to be called the son of Pharaoh's daughter, choosing rather to endure ill-treatment with the people of God than to enjoy the pleasures of sin for a season.” Hebrews 11:24 & 25 “In Your right hand there are pleasures forever.” Psalm 16:11 “I waited patiently for the Lord, and He turned to me and heard my cry.” Psalm 40:1 “be patient as you wait for the Lord's return. Consider the farmers who patiently wait for the rains in the fall and in the spring.” James 5:7 Decide that God is faithful, even when the outcome is uncertain. “If we are unfaithful, God remains faithful, for He cannot deny who He is.” 2 Timothy 2:13 “The Lord did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the Lord loved you and He was keeping the oath that He had sworn to your ancestors. Know therefore that the Lord your God, He is God, the faithful God, who keeps His covenant and lavishes His unfailing love to a thousand generations.” Deuteronomy 7:7 - 9 “I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True” Revelation 19:11

Ecclesiastes 4:7-16

Ecclesiastes 4:1-6

Ecclesiastes 3:16-22

Ecclesiastes 3:1-15

In today's world it's hard to grasp the concept of forever. For us, anything longer than two-day Prime delivery seems like forever. That's a far cry from the phrase “. . . to all generations, forever and ever. Amen.” we see in Ephesians 3:21. For us to think about an eternal God requires a rewiring of our brains—a capacity to imagine a God who can look at the surface of a full-length movie and see the entire story of humanity, rather than the clip that we can see at any given time. In today's world it's hard to grasp the concept of forever. For us, anything longer than two-day Prime delivery seems like forever. That's a far cry from the phrase “. . . to all generations, forever and ever. Amen.” we see in Ephesians 3:21. For us to think about an eternal God requires a rewiring of our brains—a capacity to imagine a God who can look at the surface of a full-length movie and see the entire story of humanity, rather than the clip that we can see at any given time. Yet, the book of Ecclesiastes says that God has “put eternity in [our] hearts” (Eccl. 3:11).” Yet, the book of Ecclesiastes says that God has “put eternity in [our] hearts” (Eccl. 3:11). That means that on some level the Lord has given us the capacity to grasp the infinite. During this unit we've talked about God's character. His holiness. His justice. His omnipotence. His love. But what if, after every one of these, you attached a temporal modifier:— God is holy . . . for now.— He's all powerful . . . for now.— He loves you . . . for now. That would negate God even being God. The eternality of God is what grounds every other attribute of God. These aren't just temporary promises. They are for all time. The post GOD IS: UNDERSTANDING THE CHARACTER OF GOD – God Is Eternal (YOU-Spr’26, Study 1, Session 7) appeared first on YOU.

Ecclesiastes 2:12-26

Life's Essentials – Ecclesiastes 12:13-14 -What is the chief end of man? How does the good news of Christ make this possible? -What does it look like to fear God? How does the gospel shape/inform our fear of God? -How does keeping God's commandments flow out of fearing God? What similar teaching does Jesus give? -What impact should the reality of God's judgment have on my life? How does the gospel give me confidence to face this judgement? For further study: Dt 10:12-13; Pr 1:7; 9:10; 14:2; Eccl 3:14,17; 5:7; 7:18; 8:12; 11:9; Mt 12:36; Jn 5:24; 14:15; Rom 2:16; 1 Cor 4:5; Heb 4:13.

Ecclesiastes 2:1-26

Et ensuite, la reine Marie-Christine Ferdinand de Bourbon, princesse royale des deux Sicile, avait écrit de sa propre main sur un feuillet de son livre de piété les pensées suivantes que l'on retrouva après sa mort. Quand je serai seul à posséder du génie et du savoir, qu'en serait-il après ? Quand je devrai jouir du monde pendant mille ans, qu'en sera-t-il après ? La mort est prompte et dépouille de tout. Que trouverons nous au-delà de ces portes ? Dieu seul mérite d'être servi. Si tu le sers fidèlement, ensuite tu posséderas toute chose. La reine avait trouvé le secret, le vrai secret, craint Dieu et observe ses commandements, écrivait déjà l'ecclésiaste. Car Dieu amènera toute œuvre en jugement. Ecclésiaste chapitre 12, versets 15 à 16. Celui qui écoute ma parole a dit Jésus et qui croit à celui qui m'a envoyé, a la vie éternelle. Il ne vient point en jugement, mais il est passé de la mort à la vie. Évangile de Jean chapitre 5 versets 24 et 26.

Et ensuite, la reine Marie-Christine Ferdinand de Bourbon, princesse royale des deux Sicile, avait écrit de sa propre main sur un feuillet de son livre de piété les pensées suivantes que l'on retrouva après sa mort. Quand je serai seul à posséder du génie et du savoir, qu'en serait-il après ? Quand je devrai jouir du monde pendant mille ans, qu'en sera-t-il après ? La mort est prompte et dépouille de tout. Que trouverons-nous au-delà de ces portes ? Dieu seul mérite d'être servi. Si tu le sers fidèlement, ensuite tu possèderas toute chose. La reine avait trouvé le secret, le vrai secret, craint Dieu et observe ses commandements, écrivait déjà l'Ecclésiaste. Car Dieu amènera toute œuvre en jugement. Ecclésiaste chapitre 12, versets 15 à 16. Celui qui écoute ma parole et croit en celui qui m'a envoyé a la vie éternelle, a dit Jésus. Il ne vient point en jugement, mais il est passé de la mort à la vie. Évangile de Jean, chapitre 5, versets 24 et 26.

This is a rewind episode. Derek was out sick this week, so we have a throwback episode for you back from April 11, 2022.Is committing suicide unforgivable? What happens to Christians who commit suicide? If a loved one has taken their own life, do we have any hope that they will be in heaven?On today's podcast, Pastor Derek and Pastor Jackie talk through a very heavy topic that has had an impact on many people: suicide. We know that all sins are forgivable, but what about one where there is no opportunity to ask forgiveness after the fact? We walk through what the Scripture has to say about the value of life and different cases of suicide in Scripture. Finally, we look at what exactly condemns us to Hell and how we are saved from that and where suicide falls into the mix. We hope that you will be encouraged after listening and would grow your biblical knowledge as well as gain a better understanding of God.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: Exo. 20:13; Deut. 5:17; 1 John 3:12; Eccl. 7:17; 1 Cor. 3:16-17; 1 Cor. 6:19-20; Job 2:1-3; 1 Kings 19:4; Eccl. 2:17; Jonah 4:1-3, 8; Rev. 9:6; 2 Cor. 1:8; Judg. 9:54; Judg. 16:26-31; 1 Sam. 31:4-5; 2 Sam. 17:23; 1 Kings 16:18; Matt. 27:5; Gen. 2:16-17; Rom. 5:12; Rev. 20:14-15; Rom. 10:9-10, 13; Eph. 2:8-9; Rom. 6:10; John 10:27-28; 2 Cor. 1:9-11; John 10:10; Jam. 4:7; 1 Pet. 5:6-7; Rom. 15:13.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 or tweet at us @1717pod on Twitter.  God bless!

Spring 2026 - 3/4/26Week 8 of "Ecclesiastes: Seeing Good" sermon series.

Ecclesiastes 1:3-18

Spring 2026 - 2/25/26Week 7 of "Ecclesiastes: Seeing Good" sermon series.

Spring 2026 - 2/18/26Week 6 of "Ecclesiastes: Seeing Good" sermon series.

In this message, Bishop Walker teaches according to Eccl. 5:10. 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

Spring 2026 - 2/11/26Week 5 of "Ecclesiastes: Seeing Good" sermon series.

Spring 2026 - 2/4/26Week 4 of "Ecclesiastes: Seeing Good" sermon series.

February 1, 2026 Battles Within: Success & Achievement Mark 10:35-45; Eccl. 2:24-26; 3:9-14 Pastor Jim Rutherford

Pleasing God over people is a tension every believer faces. This Christian devotional explores the difference between people-pleasing and God-honoring obedience, drawing wisdom from Ecclesiastes 3:1–2 and the life of Jesus. True biblical love is not rooted in appeasement or fear of conflict, but in discerning when to speak truth, when to remain silent, and when obedience to God requires courage over comfort. Highlights People-pleasing and peace-making are not always the same Biblical love values truth over appeasement There is a God-appointed time to speak and a time to remain silent Jesus modeled courage, truth, and discernment in every situation Fear of man can prevent growth and obedience God equips believers with the right words when we trust Him Pleasing God sometimes requires speaking up, not staying quiet Do you want to listen ad-free? When you join Crosswalk Plus, you gain access to exclusive, in-depth Bible study guides, devotionals, sound biblical advice, and daily encouragement from trusted pastors and authors—resources designed to strengthen your faith and equip you to live it out boldly. PLUS ad free podcasts! Sign Up Today! This episode is sponsored by Trinity Debt Management. If you are struggling with debt call Trinity today. Trinity's counselors have the knowledge and resources to make a difference. Our intention is to help people become debt-free, and most importantly, remain debt-free for keeps!" If your debt has you down, we should talk. Call us at 1-800-793-8548 | https://trinitycredit.org TrinityCredit – Call us at 1-800-793-8548. Whether we're helping people pay off their unsecured debt or offering assistance to those behind in their mortgage payments. https://trinitycredit.org Full Transcript Below: How to Please God Above ManBy Kelly Balarie Bible Reading:“There is a time for everything, and a season for every activity under the heavens: a time to be born and a time to die, a time to plant and a time to uproot.” – Eccl. 3:1-2 NIV I knew if I gave in, the argument would be over. Yet, I also knew if I said, "You're right," I'd be lying. In reality, there is a difference between people-pleasing and peace-making. They are not always one and the same. In the past, I'd be inclined to lie to keep the peace. I'd be inclined to brush things under the carpet of don't-lift-up-the-corner-of-this-rug for anything—to keep everyone happy. I'd be inclined to adapt to make sure everyone is okay. This is not biblical love, but it verges more towards manipulative love. Appeasing man is not always the same as pleasing the Lord. We must be careful here. There is a time for everything under the sun. “There is a time for everything,and a season for every activity under the heavens:a time to be born and a time to die,a time to plant and a time to uproot…” (Eccl. 3:1-2) There is a time to speak truth and a time to be quiet. There is a time to bring clarity and a time to listen. There is a time to defend and a time to back off. There is a time to pray, and there is a time to say things. Jesus didn't always back away; sometimes He spoke truth. He called out the Pharisees and told them the truth when they fought Him (Matt. 23:27-28). He said, "Forgive them" aloud when He was being crucified (Luke 23:34). He addressed the Pharisees' lack of mercy with a straightforward address (Matt. 23:23). He powerfully used His words and actions to drive the merchants out of the temple (Matt. 21:12-13). The list goes on and on... Jesus did not always stay silent. To turn the other cheek does not always mean taking it... There is a time to speak up. There is a time to not fear man. There is a time to tell the truth. The key is to pray and discern what God would have you do (Eph. 5:17). Sometimes things never change because we never change our approach. Sometimes ruts continue because we don't trust God to equip us with the right words. Sometimes habits continue because we fear man more than we believe God will help us. Don't mistake fear of man for fear of the Lord. The Lord may have you speak up louder than the fear of man has ever permitted you to. This is not unbiblical; it may be monumental in your walk with the Lord. The answer is not always silence. Sometimes the way that most pleases God is speaking up. Wisdom is knowing the difference. Lying is sinning, even if it is pursuing peace-making. The question is—how do we be true, while being godly and loving? Sometimes, this requires pausing to seek God for what needs to be said. Other times, it may require praying to get a couple of levels deeper than what is on the surface. The ultimate key is to respond to a person from God's will and not to react from our own. Intersecting Faith & Life: How do you tend to react? Do you negate your feelings? Do you cover the truth to keep peace? How might God be leading you in a new direction? Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Spring 2026 - 1/28/26Week 3 of "Ecclesiastes: Seeing Good" sermon series.

Bible StudyDon't just take our word for it . . . take His! We would encourage you to spend time examining the following Scriptures that shaped this sermon: .Sermon NotesOverviewIsrael is attacked by the Amalekites (Exod. 17:8).Moses raises the staff; Joshua fights below.When Moses grows tired, Aaron and Hur hold up his hands.Israel wins.Moses builds an altar: “The Lord is my banner.”Lesson 1 – God Calls Us to Act in FaithAt the Red Sea, God fought alone.Here, God works through His people.We pray → we trust → we act.God often gives us responsibility in:Spiritual growthDecision-makingServing othersDon't wait for perfect clarity.Take wise steps of faith.Lesson 2 – We Need One AnotherMoses needed Aaron and Hur.Faith is not a solo journey.“Two are better than one…” (Eccl. 4:9)We are called to:Let others support usSupport others in returnConclusionThe wilderness is God's classroom.There we learn:TrustCourageDependence on GodDependence on one anotherYou are not alone. God is with you.Discussion Questions1. How would you define a "wilderness" season? Can you share an example from your own life? What did God teach you there?2. How do you make significant decisions in your own life?3. Compare Exodus 17:-16 (our passage) with Numbers 20:10-13. Why is God upset with Moses and Aaron in the latter story? How can we discern the difference between stepping out in faith and confidence vs. getting ahead of the Lord or even disobeying him?4. What might it look like to "build an altar to the Lord" in the wilderness (see Ex 17:15)?Questions?Do you have a question about today's sermon? Email Randy Forrester ().

Spring 2026 - 1/21/26Week 2 of "Ecclesiastes: Seeing Good" sermon series.

Enjoying Your Brief Life to the Glory of God - Ecclesiastes 9:1-10 Notes: 1) Acknowledging the Enemy of Death – vv1-6 2) Defanging the Enemy of Death – vv7-10 -How should the reality of death help us enjoy life to the glory of God? -What patterns of your thinking are robbing you of joy and are not pleasing to the Lord? What biblical truths can you meditate upon to replace that kind of thinking? -How does your lack of joy negatively impact those around you and serve as a poor testimony to the Gospel? -How does enjoying life as a Christian bless others and make the Gospel attractive? -Where does lasting joy come from? How can we have this joy while still acknowledging the hard things in life? -What gifts in life has God given you? If you are not enjoying them, what changes do you need to make? For further study: Gen 2:18-24; Ps 16; 104:15; Pr 5:18-20; Eccl 2:24; 3:12-13; Jn 10:10; 11:25-26; 1 Cor 15:54-58; Phil 4:4-13; Col 3:23-24; 1 Th 5:10-18;1 Tim 4:3-5; 5:17; 1 Pt 1:3-9.

Spring 2026 - 1/14/26Week 1 of "Ecclesiastes: Seeing Good" sermon series.

It has been said that history doesn't repeat itself, but it rhymes. Ecclesiastes says, “The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us” (Eccl. 1:9-10).The repeated refrain of Solomon is that all is vanity or “vapor” and “vexation of spirit” or “striving after wind.” A better translation would be “shepherding the wind.” Ecclesiastes teaches that there is a kind of cyclical nature to time and yet there is a beginning and an end: “For everything there is a season, and a time for every matter under heaven…He has made everything beautiful in its time. Also, he has put eternity into man's heart, yet so that he cannot find out what God has done from the beginning to the end” (Eccl. 3:1, 11). The Christian view of history is more spiral.We live in days of crisis and turmoil. It remains to be seen what kind of stability will emerge, whether it will be favorable to Christianity or not. Regardless, we are called to be “men of Issachar,” who have “understanding of the times, to know what Israel ought to do” (1 Chron. 12:32).The Text: “For all our days are passed away in thy wrath: we spend our years as a tale that is told. The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow…” (Ps. 90:9-17)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.

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!

Send us a text

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. 

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

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 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