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FAITH three Fight the good fight of the Faith – 1 Timothy 6:12. Note it's not, fight the good fight against the devil, or your opposition. NO. You see when FAITH wins everything wins. Fight: The Opportunity of succeeding by great effort. Many Christians want to succeed by NO EFFORT or little effort. “The devils' number 1 tool is not an active sinner, but an inactive Christian. English proverb: “The devil tempts some, but an idle man tempts the devil.” Matthew 12:43-45 (Amp) – 43But when the unclean spirit has gone out of a man, it roams through dry [arid] places in search of rest, but it does not find any. 44Then it says, I will go back to my house from which I came out. And when it arrives, it finds the place unoccupied, swept, put in order and decorated. 45Then it goes and brings with it seven other spirits more wicked then itself. “Be sure to keep busy doing what's right, so that the devil may always find you occupied.” We are weakest when we try to get something for nothing, taking shortcuts to success. Trying to live an overcoming life without faith. Why are we at our weakest? Because there is no strength or growth in nothing or in shortcuts. We're not in a motorboat; we're in a rowing boat!! It takes a committed Faith that works. Proverbs 28:19 (LB) – “Hard work brings prosperity; playing around brings poverty.” There is no shortcut to a faith-filled life. Here's another aspect with extreme importance: Prayer is very important - but hear me out now…! My experience is, so many Christians think after praying, ALL will be okay – now I have done my share – it's over to you God. Example - looking for work: Send out a CV, get a newspaper and look at the job column. After you've prayed, Begin to speak faith WORDS over your situation, speak the promises speak life. Prayer should never be an excuse for inaction. As God said to Moses as they came out of Egypt: Exodus 14:15 (LB) - Then the Lord said to Moses, “Quit praying and get the people moving. Forward march!” It's time for faith in action!! “A faith that works” The fact is most prayers are only going to be answered when you attach action to them. Israel with Joshua – around the walls of Jericho. God said not to speak. Why? They would have spoken faithless, negative words. NB: Prayer is the fuel; Faith is the engine. Real faith – the Bible kind of strong faith we must fight for. Hear me!! It takes more than good intentions. (People judge us by our actions not our intentions.) It's not what we say we want to accomplish for Jesus, BUT what we actually do. James 2:17 – Faith without actions is dead. Your life will shrink or expand in proportion to your Faith. We live by Faith, or; We don't live at all – our faith is NOT a WISHBONE, it's a BACKBONE. Our “Faith” cannot be hidden. It has to be obvious, open, effective and producing: Change in us Change in a lost world And it will always be an encouragement to the church (ARE YOU a FAITH INSPIRING person?) Here is a wonderful example 1 Thessalonians 1:3 (LB) - We never forget your loving deeds (ACTIONS) as we talk to our God and Father about you, and your strong “Faith” and steady looking forward to the return of our Lord Jesus. Fruit of faith is: Determination, hard work, endurance, steadfastness, perseverance. Real faith may get knocked down, but it's never ever knocked out. 1 Thessalonians 1:8 (LB) - And now the word of the Lord has spread out from you to others everywhere, far beyond your boundaries, for wherever we go we find people telling us about your remarkable “Faith” in God. Question: What do people say about your Faith SO!!! Why all this talk about faith? Is it really all that important? Just remember, you decide, Hebrews 11:6 - Without FAITH it's IMPOSSIBLE to please GOD Listen to Jesus' own Words: Luke 18:8b – However, when the Son of Man comes, will He find (persistence*) in faith on the earth. *Persistence: Continue firmly in one's action despite persuasion. Matthew 24:10 (NIV) – At that time many will turn away from the faith and betray and hate each other. Our whole life is encapsulated (ingekapsuleer) in FAITH. Habakkuk 2:4 is repeated in Romans 1:17 – The just shall live by faith. We tend to look at the big outer signs of Jesus' coming. Aids, tsunamis, earthquakes, wars etc. It's about time we start looking at the signs closer to home – the man in the mirror. How is your faith? Is it just talk or is it alive and active, full of passion and enthusiasm? 1 Timothy 4:1a (Amp) – But the (Holy) Spirit distinctly and expressly declares that in latter times some will turn from the Faith, giving attention to deluding(Mislei) and seducing spirits and doctrines that demons teach. Christians are going to be challenged to turn away from the real faith to a counterfeit. This warning is for the church NOT the unsaved world. Here's the answer to stay in a good faith fighting spirit: 1 Corinthians 16:13a – Be alert and on your guard; stand firm in your faith. 2 Corinthians 13:5 (Amp) – “Examine and test and evaluate your own selves to see whether you are holding to your faith and showing the proper fruits of it. Test and prove yourselves [not Christ]. Do you not yourselves realize and know [thoroughly by an ever-increasing experience] that Jesus Christ is in you-unless you are [counterfeits] disapproved on trial and rejected.” examine and 2.test and 3.evaluate your own selves to see whether you are holding to your Faith and showing the proper fruits of it. Here's my heart's desire for each of us: Close: Ephesians 3:16-18 (Amp) – “16May He grant you out of the rich treasury of His glory to be strengthened and reinforced with mighty power in the inner man by the [Holy] Spirit [Himself indwelling your innermost being and personality]. 17May Christ through your faith [actually] dwell (settle down, abide, make His permanent home) in your hearts! May you be rooted deep in love and founded securely on love. 18That you may have the power and be strong to apprehend and grasp with all the saints [God's devoted people, the experience of that love] what is the breadth and length and height and depth [of it]. Revelation 14:12 (Amp) – Here [comes in a call for] the steadfastness of the saints [the patience, the endurance of the people of God], those who [habitually] keep God's commandments and [their] faith in Jesus.
Josh Ray's sermon, “When God Turns Off the Lights,” explores the profound moments when God allows darkness to fall—both literally and spiritually—to reveal His greater purpose. Drawing from 1 Peter 2:9, he reminds us that even in the deepest darkness, God calls His people into His marvelous light. Through the plagues of Egypt (Exodus 10:21-23) and Pharaoh's defiance (Exodus 5:2), we see how God's power is displayed when human pride resists His will. Yet, in Exodus 6:1, God promises deliverance, showing that His light will always overcome the darkness. This sermon will challenge and encourage you to trust in God's plan, even when the lights go out, knowing He is working for your ultimate freedom and transformation.
Numbers 3 – The Levites and Their Role in Israelite Worship Numbers 3 details the census and duties of the Levites, the tribe set apart for religious service in Israel. This chapter explains their responsibilities, their unique status among the tribes, and the substitution of the Levites for Israel's firstborn sons. Understanding the historical and cultural context of this passage provides deeper insight into Israel's priesthood and the organization of worship in the ancient Near East. 1. The Role of the Levites (Numbers 3:1-13) Numbers 3 begins by listing the sons of Aaron—Nadab, Abihu, Eleazar, and Ithamar—who were appointed as priests. However, Nadab and Abihu died after offering “unauthorized fire” before the Lord (Leviticus 10:1-2). This reinforces the seriousness of priestly duties and the necessity of following God's precise instructions. God then designates the entire tribe of Levi to assist the priests in caring for the Tabernacle, Israel's central place of worship. The Levites are given as a substitute for the firstborn sons of Israel, whom God originally claimed after the Passover in Egypt (Exodus 13:2, Exodus 13:11-16). In ancient cultures, firstborn sons were often dedicated to religious service, but God chose to replace Israel's firstborn with the Levites as a special class of religious servants. Historical Context: •Many ancient civilizations, including the Egyptians and Mesopotamians, had hereditary priesthoods. In contrast, Israel's priesthood was unique in that it was not open to all Levites—only Aaron's descendants could serve as high priests, while other Levites handled the Tabernacle's maintenance and transport. •The concept of dedicating firstborns to deities was widespread in the ancient world. The Israelites, however, did not practice human sacrifice (as seen in Canaanite religions); instead, they dedicated their firstborn to God's service or redeemed them with a substitute. 2. The Census of the Levites (Numbers 3:14-39) Moses is commanded to count all male Levites from one month old and older. This is different from the earlier military census, which counted men 20 years and older (Numbers 1). The Levites were not warriors but were responsible for religious duties. The Levites were divided into three major clans based on the sons of Levi: •Gershonites (7,500 men) – Responsible for the Tabernacle's curtains and coverings. •Kohathites (8,600 men) – Carried the most sacred objects (Ark of the Covenant, lampstand, altar, etc.). •Merarites (6,200 men) – Managed the structural components (wooden frames, bars, and bases). The total number of Levite males was 22,000. Historical Context: •The organization of religious service based on family groups was common in ancient priesthoods. •The Ark of the Covenant, which the Kohathites carried, was seen as the holiest object in Israel. Similar sacred chests existed in Egypt and Mesopotamia, but Israel's Ark uniquely represented God's presence rather than a physical idol. 3. Redemption of the Firstborn (Numbers 3:40-51) Since the firstborn of Israel originally belonged to God, a substitution was required. There were 22,273 firstborn males, slightly more than the 22,000 Levites counted. To account for the extra 273 firstborns, a redemption fee of five shekels per person was paid to the priests. Historical Context: •Redemption fees were a common practice in the ancient Near East. Five shekels was a significant amount, reinforcing the sacred value of the firstborn. •The use of silver in religious transactions was common in the region. Many cultures had temple-based economies where silver was a primary currency for offerings. Key Lessons from Numbers 3 in Historical Context 1.God's Sovereign Choice – The Levites were chosen to serve instead of the firstborn sons, showing that God's decisions override human customs. 2.Order and Organization – The strict division of Levite duties ensured proper worship, just as ancient temple systems had clear roles for priests and assistants. 3.The Holiness of Worship – The tragic deaths of Nadab and Abihu highlight the importance of following God's instructions exactly in religious practices. 4.The Concept of Redemption – The ransom for the firstborn symbolizes the broader biblical theme of redemption, which is later fulfilled in Christ's sacrifice. Numbers 3 provides a detailed look at Israel's priesthood, reflecting both practical and spiritual principles that set the nation apart from surrounding cultures. The Levites played a crucial role in preserving the holiness of Israel's worship, ensuring that God's presence remained among His people.Become a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.
Leviticus 23 – The Feasts of the Lord: Biblical and Historical Context Leviticus 23 outlines the seven major festivals (appointed times) of Israel, which were central to their worship and communal life. These feasts served as both religious observances and historical commemorations, reinforcing Israel's identity and relationship with God. Understanding the historical and cultural context of these feasts provides insight into their significance in biblical history and how they compare to similar practices in the ancient Near East. 1. The Sabbath (Leviticus 23:1-3) The chapter begins with the Sabbath, a weekly day of rest and worship. The Israelites were commanded to cease from labor on the seventh day, a concept unique among ancient civilizations, where work was often continuous. Historical Context: •The Babylonians had some form of a seven-day cycle, but their “holy days” were often considered unlucky, unlike the Israelites' joyful Sabbath rest. •In contrast to other cultures where rest was mainly for the elite, the Sabbath was a universal command, applying to all people, including servants and foreigners. •The Sabbath foreshadowed the eternal rest believers would have in God, a theme later expanded in Christian theology (Hebrews 4:9-10). 2. The Feasts of Israel The remaining festivals were divided into spring feasts and fall feasts. These were agricultural and historical in nature, marking both harvest cycles and key moments in Israel's history. Spring Feasts (Passover, Unleavened Bread, Firstfruits, Pentecost) These feasts coincided with the barley and wheat harvests, emphasizing God's provision. A. Passover (Leviticus 23:4-5) •Celebrated on the 14th day of Nisan (first month of the Hebrew calendar). •Commemorated Israel's deliverance from Egypt (Exodus 12), when God spared the Israelites who placed lamb's blood on their doorposts. Historical Context: •Other ancient cultures had spring renewal festivals, but Israel's Passover was unique because it celebrated deliverance by God rather than nature gods. •The sacrificial lamb was central, later becoming a powerful symbol of Jesus as the “Lamb of God” (John 1:29). B. Feast of Unleavened Bread (Leviticus 23:6-8) •Lasted seven days after Passover. •No leaven (yeast) was to be eaten, symbolizing purity and separation from Egypt's influence. Historical Context: •Yeast often symbolized corruption in the ancient world. •This feast reminded Israelites of their haste in leaving Egypt and their call to live set apart from pagan nations. C. Feast of Firstfruits (Leviticus 23:9-14) •Took place the day after the Sabbath during Unleavened Bread. •Marked the beginning of the barley harvest by offering a sheaf of the first grain. Historical Context: •Many ancient cultures had firstfruit offerings to their gods, but Israel's offering was unique—it was a thanksgiving act to Yahweh, not a way to manipulate the gods for a better harvest. •This feast foreshadowed Jesus' resurrection, as He is called the “firstfruits of those who have fallen asleep” (1 Corinthians 15:20). D. Feast of Weeks (Pentecost) (Leviticus 23:15-22) •Celebrated 50 days (7 weeks) after Firstfruits. •Marked the wheat harvest and included special grain offerings. Historical Context: •Other nations, such as the Egyptians and Canaanites, had harvest celebrations, but Israel's Pentecost was different because it also commemorated God's giving of the Law at Mount Sinai (Exodus 19). •In the New Testament, Pentecost became the day when the Holy Spirit was poured out (Acts 2), marking the birth of the church. Fall Feasts (Trumpets, Atonement, Tabernacles) These feasts occurred during the fruit and olive harvests and had prophetic significance. E. Feast of Trumpets (Rosh Hashanah) (Leviticus 23:23-25) •Celebrated on the first day of the seventh month (Tishri). •Involved blowing trumpets (shofars) as a call to repentance. Historical Context: •Trumpet blasts in the ancient Near East signified royal announcements or military alerts. •This feast prepared Israel for the upcoming Day of Atonement, much like New Year's celebrations in other cultures signified a time of renewal. F. Day of Atonement (Yom Kippur) (Leviticus 23:26-32) •Occurred on Tishri 10, the most solemn day of the year. •The high priest entered the Holy of Holies to atone for Israel's sins. •Included fasting, confession, and the scapegoat ritual, where one goat was sacrificed and another sent into the wilderness (Leviticus 16). Historical Context: •No other nation had a national day of atonement. •The scapegoat symbolized sin being removed from the community, a concept later fulfilled in Jesus' atoning sacrifice (Hebrews 9:12-14). G. Feast of Tabernacles (Sukkot) (Leviticus 23:33-44) •Lasted seven days from Tishri 15-22. •Israelites lived in booths (temporary shelters) to remember their time in the wilderness after the Exodus. •A joyful feast of thanksgiving. Historical Context: •Similar harvest festivals existed in Canaanite and Mesopotamian cultures, but Israel's Tabernacles focused on God's provision in history, not fertility gods. •In the New Testament, Jesus referred to Himself as the Living Water during this feast (John 7:37-38), linking it to spiritual refreshment. Key Lessons from Leviticus 23 in Historical Context 1.God's Order in Worship – The festivals were structured and timed to teach Israel about God's sovereignty, history, and future plans. 2.Holiness and Separation – Unlike pagan festivals that often involved immorality and idol worship, Israel's feasts were holy convocations focused on God. 3.Agricultural and Spiritual Meaning – The feasts aligned with harvest seasons but also symbolized redemption, judgment, and restoration. 4.Messianic Foreshadowing – Many feasts were prophetic, pointing to Jesus' death, resurrection, and second coming. Leviticus 23 is one of the most significant chapters in the Old Testament because it outlines God's appointed times for Israel, blending history, prophecy, and practical worship. These feasts not only shaped Israel's national identity but also provided a foundation for Christian theology, as many were fulfilled in Christ.Become a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.
Leviticus 23 – The Feasts of the Lord: Biblical and Historical Context Leviticus 23 outlines the seven major festivals (appointed times) of Israel, which were central to their worship and communal life. These feasts served as both religious observances and historical commemorations, reinforcing Israel's identity and relationship with God. Understanding the historical and cultural context of these feasts provides insight into their significance in biblical history and how they compare to similar practices in the ancient Near East. 1. The Sabbath (Leviticus 23:1-3) The chapter begins with the Sabbath, a weekly day of rest and worship. The Israelites were commanded to cease from labor on the seventh day, a concept unique among ancient civilizations, where work was often continuous. Historical Context: •The Babylonians had some form of a seven-day cycle, but their “holy days” were often considered unlucky, unlike the Israelites' joyful Sabbath rest. •In contrast to other cultures where rest was mainly for the elite, the Sabbath was a universal command, applying to all people, including servants and foreigners. •The Sabbath foreshadowed the eternal rest believers would have in God, a theme later expanded in Christian theology (Hebrews 4:9-10). 2. The Feasts of Israel The remaining festivals were divided into spring feasts and fall feasts. These were agricultural and historical in nature, marking both harvest cycles and key moments in Israel's history. Spring Feasts (Passover, Unleavened Bread, Firstfruits, Pentecost) These feasts coincided with the barley and wheat harvests, emphasizing God's provision. A. Passover (Leviticus 23:4-5) •Celebrated on the 14th day of Nisan (first month of the Hebrew calendar). •Commemorated Israel's deliverance from Egypt (Exodus 12), when God spared the Israelites who placed lamb's blood on their doorposts. Historical Context: •Other ancient cultures had spring renewal festivals, but Israel's Passover was unique because it celebrated deliverance by God rather than nature gods. •The sacrificial lamb was central, later becoming a powerful symbol of Jesus as the “Lamb of God” (John 1:29). B. Feast of Unleavened Bread (Leviticus 23:6-8) •Lasted seven days after Passover. •No leaven (yeast) was to be eaten, symbolizing purity and separation from Egypt's influence. Historical Context: •Yeast often symbolized corruption in the ancient world. •This feast reminded Israelites of their haste in leaving Egypt and their call to live set apart from pagan nations. C. Feast of Firstfruits (Leviticus 23:9-14) •Took place the day after the Sabbath during Unleavened Bread. •Marked the beginning of the barley harvest by offering a sheaf of the first grain. Historical Context: •Many ancient cultures had firstfruit offerings to their gods, but Israel's offering was unique—it was a thanksgiving act to Yahweh, not a way to manipulate the gods for a better harvest. •This feast foreshadowed Jesus' resurrection, as He is called the “firstfruits of those who have fallen asleep” (1 Corinthians 15:20). D. Feast of Weeks (Pentecost) (Leviticus 23:15-22) •Celebrated 50 days (7 weeks) after Firstfruits. •Marked the wheat harvest and included special grain offerings. Historical Context: •Other nations, such as the Egyptians and Canaanites, had harvest celebrations, but Israel's Pentecost was different because it also commemorated God's giving of the Law at Mount Sinai (Exodus 19). •In the New Testament, Pentecost became the day when the Holy Spirit was poured out (Acts 2), marking the birth of the church. Fall Feasts (Trumpets, Atonement, Tabernacles) These feasts occurred during the fruit and olive harvests and had prophetic significance. E. Feast of Trumpets (Rosh Hashanah) (Leviticus 23:23-25) •Celebrated on the first day of the seventh month (Tishri). •Involved blowing trumpets (shofars) as a call to repentance. Historical Context: •Trumpet blasts in the ancient Near East signified royal announcements or military alerts. •This feast prepared Israel for the upcoming Day of Atonement, much like New Year's celebrations in other cultures signified a time of renewal. F. Day of Atonement (Yom Kippur) (Leviticus 23:26-32) •Occurred on Tishri 10, the most solemn day of the year. •The high priest entered the Holy of Holies to atone for Israel's sins. •Included fasting, confession, and the scapegoat ritual, where one goat was sacrificed and another sent into the wilderness (Leviticus 16). Historical Context: •No other nation had a national day of atonement. •The scapegoat symbolized sin being removed from the community, a concept later fulfilled in Jesus' atoning sacrifice (Hebrews 9:12-14). G. Feast of Tabernacles (Sukkot) (Leviticus 23:33-44) •Lasted seven days from Tishri 15-22. •Israelites lived in booths (temporary shelters) to remember their time in the wilderness after the Exodus. •A joyful feast of thanksgiving. Historical Context: •Similar harvest festivals existed in Canaanite and Mesopotamian cultures, but Israel's Tabernacles focused on God's provision in history, not fertility gods. •In the New Testament, Jesus referred to Himself as the Living Water during this feast (John 7:37-38), linking it to spiritual refreshment. Key Lessons from Leviticus 23 in Historical Context 1.God's Order in Worship – The festivals were structured and timed to teach Israel about God's sovereignty, history, and future plans. 2.Holiness and Separation – Unlike pagan festivals that often involved immorality and idol worship, Israel's feasts were holy convocations focused on God. 3.Agricultural and Spiritual Meaning – The feasts aligned with harvest seasons but also symbolized redemption, judgment, and restoration. 4.Messianic Foreshadowing – Many feasts were prophetic, pointing to Jesus' death, resurrection, and second coming. Leviticus 23 is one of the most significant chapters in the Old Testament because it outlines God's appointed times for Israel, blending history, prophecy, and practical worship. These feasts not only shaped Israel's national identity but also provided a foundation for Christian theology, as many were fulfilled in Christ.Become a supporter of this podcast: https://www.spreaker.com/podcast/sendme-radio--732966/support.
After God prepares Moses for his mission, Moses prepares the people for God's work.
After God prepares Moses for his mission, Moses prepares the people for God's work.
God, in His sovereign grace, leads us and loves us as a perfect Father, committed to our holiness and happiness through every season of our lives. ---We desire to see the Gospel saturate a people, awakening them by the glory of God to treasure Jesus as better.For more Gospel-centered teaching and resources, including audio and video downloads of our sermons, please visit our website: http://www.thewellchurchok.com/resourcesInstagram: http://www.instagram.com/thewellchurchokFacebook: http://www.facebook.com/thewellchurchok
Psalm 81 WorksheetAs we read Psalm 81, look for clues about what this Psalm was written for. Also look for the place the Psalm switches to God being the one speaking.Asaph's call to Festival worship V. 1-3The opening 3 verses have ______ commands calling the people to the praise of the Festival, making this a Praise psalm.When Jacob is used for Israel instead of Israel, it is often a not so subtle _________________________ of where they came from – sinful Jacob became Israel because of what God had done in his life.Jacob's name can mean to be behind or supplanter. It was given to him at birth when he grabbed his twin brother's heel in the womb as they came out; That's a great name for one who later wrestled with God and had his name changed to Israel, which means “one who struggles with God.” The root consonant of ‘struggle' in Hebrew is SYR; For Israel it is ‘YSR.'Israel's lunar calendar meant their festivals coincided with moon ________________. The new moon was by definition the first of the month.Also in the day of your gladness, in your appointed feasts, and at the beginning of your months, you shall blow the trumpets over your burnt offerings and over the sacrifice of your peace offerings; and they shall be a memorial for you before your God: I am the LORD your God. -Numbers 10:10Yahweh's _________________________ of His deliverance V. 4-7Verses 4-5 seem to confirm the statute referred to is the ______________________ Festival, since it was actually commanded before they actually left Egypt (Exodus 12). That would mean “He” going throughout the land of Egypt would be a reference to the LORD's judgment in the tenth plague.The reference to Joseph in verse 5 seems to be a reference to Joseph's role in preserving Jacob's sons/ Joseph's brothers in Egypt during the famine described at the end of Joseph. Alternatively, it could mean this Psalm was written with the Northern tribes in mind during the time of the divided kingdom (922-722 B.C.) That would mean the Psalm is urging the north not to reject God's design for the entire country.Verse 7 covers the time that Israel wandered for 40 years in the wilderness. God led them, even though they were often stubborn and ungrateful. Time after time He delivered them and answered them “thunderously.” They tested Him and He proved Himself faithful and holy. He tested them and they showed themselves ______________________ and sinful.These are the waters of Meribah, where the people quarreled with the LORD, and through them He showed Himself holy. -Numbers 20:13Yahweh's ___________________________ to His people V. 8-16In verses 8-9 God reminds Israel of the call in the 10 commands to worship Him alone, not ________________________.In verse 10 God is telling them that He delivered them in the past, and provided for their needs – He is the _________________________ God who did that!Verse 11 has to be among the saddest statements in the Bible. No doubt they wanted God's protection and blessing, but they didn't want God _______________________. I wonder how many professing Christians that is also true about.Where in the New Testament do we read the words, “God gave them over?”___________________________God's judgment of sin begins by letting people do the sinful things they are bound and determined to do, and experience the built-in ___________________________ of those sins.Proverbs 14:12God makes clear in verse 14 that if they return to Him He will take care of their ___________________.Verse 15 is a good Old Testament verse for the _______________________ punishment of the those who don't turn to God.The Psalm ends with an additional blessing promised – If people listen to God, turn back to Him, and walk in His ways, He won't just take care of their troubles but He will provide for their needs, fully _________________________ them.
"Dark Days in Egypt" Exodus 1:1-22 The story so far... 1. God's people experience opposition because of their faithfulness 2. God's people grow through affliction 3. God's people fear God more than man "Because I fear God, I will not ____________"
We're wrapping up the book of James—what a journey it's been! If you're looking for your next study, grab the Ecclesiastes Journal now. Imagine your paycheck calling you out, your investment account filing a complaint, or your success story turning against you. That's the powerful image James paints—a scene where the rewards of our labor, when handled unjustly, become witnesses against us in God's courtroom. Their testimony isn't just about the money but the motives behind it. They cry out, “Fraud!” “Cheat!”—their voices so loud and clear that they echo all the way to the throne of heaven. Welcome to the Daily. Our text today is James 5:4-6. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter. You have condemned and murdered the righteous person. He does not resist you. — James 5:4-6 James boldly calls out the wealthy oppressors who exploit workers to fund their lives of luxury. His language pulls no punches: “crying out,” “kept back,” “fattened,” “condemned,” and “murdered.” The imagery here is vivid. The phrase “crying out” recalls Abel's blood crying from the ground (Genesis 4:10) and the groaning of the Israelites in Egypt (Exodus 2:23). The word “fattened” likens these oppressors to animals unwittingly being prepared for slaughter—judgment is coming. Here's the point: God values justice—especially economic justice. He isn't against wealth itself. Scripture is full of wealthy people—Abraham, Job, David, Solomon—who honored God with their resources. But when wealth is gained at the expense of others, it leads to oppression, and God will hold us accountable. So what does this mean for us? God cares deeply about how we treat others. He cares about how you're compensated at work and how you compensate others if you're in a position of influence. But more than that, this is a call to examine our stewardship. Are you using what God has entrusted to you to bless others, or are you fattening your heart for a day of reckoning? Again, wealth isn't the issue—it's about justice, generosity, and integrity. Let's use our resources to reflect God's character and expand His kingdom. Examine your heart today. Are there cries around you that you've ignored? Are you stewarding well? One day, we'll stand before the Lord of hosts. I want to stand there with clean hands, a pure heart, and a life fully spent for Him. #EconomicJustice, #BiblicalStewardship, #James5Study ASK THIS: How do you ensure your wealth and resources reflect God's character? What does justice in your workplace or home look like? Are there cries of injustice around you that you've ignored? How can you use your resources to expand God's kingdom this week? DO THIS: Examine your finances today—ensure you are stewarding them with justice, generosity, and integrity. PRAY THIS: Lord, search my heart and motives today. Help me to steward what You've entrusted to me with justice, integrity, and generosity. Amen. PLAY THIS: Generous Giver.
After leading Jacob and his family into Egypt, God fulfills his promise to make them great.
After leading Jacob and his family into Egypt, God fulfills his promise to make them great.
Series: Chaos to CovenantTitle: "What's the Bible all about? God remembers his promises." Part 2Scripture: Genesis 8:1-9:17Luke 17:20-33; Hebrews 11:7-10The Bible is all about God's story. Here, Noah's story is a snapshot of the Bible's grand narrative—a holy God seeking to redeem, restore, and renew fallen creation by a merciful covenant through Jesus Christ.God remembers his promises to his people.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESOUTLINESQUESTIONS TO CONSIDER DISCUSSION QUESTIONSMAIN REFERENCES USEDMy opening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him, and leading others to do the same. INTRODUCTIONStories of the brave, acts big and small, sacrifice and service are what we remember today. Like the story of Vietnam War hero JimmyG. Stewart, an Army staff sergeant from West Columbia, West Virginia - one of the 58,000 Americans who lost their lives in combat during the conflict. When five fellow Soldiers of his six-man squad were wounded near An Khe in May 1966, Stewart held his position to protect his men, crawling through heavy fire to retrieve ammunition from his comrades and tossing back enemy-thrown grenades. When reinforcements arrived, 23-year-old Stewart continued to fight and was eventually killed while holding his position. The wounded he gave his life to protect were recovered and evacuated. A year later, he was posthumously awarded the Medal of Honor. This year marks 50 years since the last combat troops left South Vietnam.I share this story for a few reasons relevant to today.Our veterans are potential stories like this. They willingly choose to put themselves in harms way for the sake of defending others from tyranny. On Memorial Day we remember those like Jimmy G. Stewart here for giving his life in the line of duty because he went above and beyond the call of duty to love others with his whole life. What a picture of Christ. We honor our veterans as they put themselves in a position to do that for others.They fight of an imperfect nation that is founded on principles gleaned in part from scripture that empowers her citizens to live differently in all of life. We remember these who have fallen and these who serve our country in this way, we see in Genesis 8:1 that God remembers his promises to Noah meaning he is moved to act mercifully on behalf of sinful people in this world.We will see how precious human life is to the Lord. Stewart saw it as worthy of his own which is at least in part why he was willing to sacrifice his own. At least twice in scripture, Rachel and Hannah, saw barren women be remembered by God and given a child, the desire of their heart. God sees you in your pain even if that pain is of your own making. He remembers and this moves him to act mercifully and redemptively. Redemption of sinful people is at the forefront of his loving acts.The thief on the cross calls on Jesus to remember him when they cross over. Jesus remembers him and says today you will be with me in paradise. This is a great picture of what God remembering looks like.His acts on our behalf are in light of our needs...our greatest needs. Needs that only He can satisfy.CONTEXTIn the wake of God's flood of judgment is a new, redemptive creation. God judged sin and humanity and creation had to deal with the consequences. God takes sin seriously. Sin has consequences. And Noah believed that God's word is trustworthy. So he believed and acted accordingly building an ark to save his family from God's flood of holy judgment. And that ark saved his family and a remnant of the animal kingdom. Now we see God's judgment swing to his faithful covenant with Noah and creation. He is starting over. He is giving humanity a second chance.SERMON Outline modified from BethancourtI. GOD IS HOLY AND JUST. HE MUST PUNISH SIN. Noah and God's judgment (6:1-22) LAST WEEKA. The purpose of God's judgment (6:1-7)B. The patience of God's judgment (6:8-16)C. The promise of God's judgment (6:17-22)II. GOD IS GRACIOUS AND MERCIFUL. HIS LOVE MAKES A WAY BACK. Noah and God's rescue (7:1-8:19)A. God rescues us from the penalty of his judgment (7:1-16)B. God rescues us from the power of his judgment (7:17-24)C. God rescues us from the presence of his judgment (8:1-19) THIS WEEKIII. GOD IS SOVEREIGN CREATOR REDEEMING US THROUGH HIS SON'S COVENANT OF LOVE. Noah and God's covenant (8:20-9:29) THIS WEEKA. The Lord and the covenant with creation (8:20-22)B. The Lord and the covenant with Noah (9:1-11)C. The Lord and the sign of the covenant (9:12-17)D. The Lord and the lineage of the covenant (9:18-29)Big ideas in this passage today:Hinge point in the story: Gen 8:1 "God remembered Noah..."Up to this point, the flood story has been one of judgment. From 8:1 on it's a story of redemption."God had not forgotten Noah and his family. To 'remember' in the Bible is not merely to recall to mind; it is to express concern for someone, to act with loving care for him. When God remembers his people, he does so 'with favor' (Neh 5:19; 13:31)." -NIV Study Bible, 1985"When Genesis 8:1 says, “God remembered Noah,” it doesn't mean that God had forgotten Noah and then recalled him suddenly. In the Bible, the phrase “God remembered” is often used to signify that God is about to act on His promises or fulfill His covenant.In this case, God's “remembering” Noah signifies His care and commitment to Noah and all creation, especially after the long, intense flood. This “remembrance” marks the beginning of the floodwaters receding, as God brings about a new stage in His plan for humanity and the earth. Here, God is staying true to His covenant with Noah by preserving him, his family, and the animals through the flood...it means that God is intervening in a meaningful, faithful way to fulfill His promises or enact His plans. So in Genesis 8:1, “God remembered Noah” signifies divine care and the beginning of restoration after judgment." -ChatGPT"Throughout the Bible, when God “remembers” someone, it signifies His attention, compassion, and faithfulness, often resulting in His direct intervention. Here are some key examples: 1. Abraham and Lot (Genesis 19:29): When God destroyed Sodom and Gomorrah, He “remembered Abraham” and spared Lot. God's covenant relationship with Abraham led to His merciful action in delivering Lot from the judgment on the cities. 2. Rachel (Genesis 30:22): After a long period of barrenness, “God remembered Rachel; he listened to her and enabled her to conceive.” God's remembrance here signifies His compassion and care for Rachel, ultimately fulfilling her longing for a child. 3. Israel in Egypt (Exodus 2:24): When the Israelites were suffering under slavery, “God heard their groaning, and he remembered his covenant with Abraham, with Isaac, and with Jacob.” This remembrance prompts God to act by raising up Moses and setting in motion the liberation of His people from Egypt. 4. Hannah (1 Samuel 1:19): After Hannah prayed earnestly for a son, “the Lord remembered her,” and she conceived and gave birth to Samuel. God's remembering here shows His response to Hannah's heartfelt prayer and His intervention in her life. 5. God's Promise to Israel (Psalm 105:8): The psalmist declares that God “remembers his covenant forever, the promise he made, for a thousand generations.” This indicates God's unwavering commitment to His promises and His ongoing relationship with His people. 6. The Thief on the Cross (Luke 23:42-43): Although the word “remember” is used differently here, the thief's request, “Jesus, remember me when you come into your kingdom,” appeals to Jesus' mercy and faithfulness. Jesus' reply assures him of eternal life, demonstrating the compassion inherent in divine “remembrance.”In each case, God's “remembering” is more than mere recollection—it signals His intention to act faithfully and mercifully on behalf of His people, often in response to their need or in fulfillment of His covenant promises." -ChatGPTPerhaps we should ask Jesus to remember us as well...The flood story reveals four main characteristics of God. God is... 1. Holy and Just: God judges human wickedness, showing His intolerance for sin. 2. Gracious and Merciful: He offers time for repentance and preserves Noah's family. 3. Faithful to keep his Promises: God promises to sustain creation, never to destroy it by flood again. 4. Sovereign Creator: He controls nature, demonstrating His power to both judge and restore.These qualities reveal a God who is just, merciful, faithful, and sovereign, committed to both righteousness and renewal.Said another way...The story of Noah and the flood reflects the broader story of God in the Bible by capturing key themes of Creator-God, sovereignly creating a good world where humanity sins/falls and reaps judgment. Despite this, merciful God makes a way for wicked humanity to find redemption and restoration through the covenant relationship with Creator-God through Christ Jesus, our Savior.CONCLUSIONWhat do I want them to know?God sees, remembers, and keeps his promise of mercy.The story of God in macro and how our story fits in micro. God judges sin but remember mercy.Why? Because his character is holy love.What do I want them to do?Show and tell their story in the context of God's story. Remember that God sees, remembers and keeps his promise of mercy.Why? This is how we rescue people close to us but far from God.How?By learning this macro story, seeing our story within that context, and then sharing that story with others where we live, work, learn and play.Bottom line: Noah's story is a snapshot of the Bible's grand narrative—a holy God seeking to redeem, restore, and renew fallen creation by a merciful covenant through Jesus Christ. God sees and remembers his promise of mercy.At the end of the day, my question to you is this: "Are you in the boat?" Is your life protected from God's holy wrath? Have you entered through the only door to salvation? His name is Jesus. Cf. John 14:6Jesus spoke of Noah as well:“Once, on being asked by the Pharisees when the kingdom of God would come, Jesus replied, “The coming of the kingdom of God is not something that can be observed, nor will people say, ‘Here it is,' or ‘There it is,' because the kingdom of God is in your midst.” Then he said to his disciples, “The time is coming when you will long to see one of the days of the Son of Man, but you will not see it. People will tell you, ‘There he is!' or ‘Here he is!' Do not go running off after them. For the Son of Man in his day will be like the lightning, which flashes and lights up the sky from one end to the other. But first he must suffer many things and be rejected by this generation. “Just as it was in the days of Noah, so also will it be in the days of the Son of Man. People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all. “It was the same in the days of Lot. People were eating and drinking, buying and selling, planting and building. But the day Lot left Sodom, fire and sulfur rained down from heaven and destroyed them all. “It will be just like this on the day the Son of Man is revealed.”Luke 17:20-30 NIVPeter puts it all in perspective in his first sermon:““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” Acts 2:36-39 NIVInvitationHow do we respond? Answer 2 questions:Take out a card or piece of paper right now. Write down the answer to these questions: What is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.Lord's Supper, 1 Cor 11:23-26 is good passage.Also, say something like, "Christ has died, Christ is risen, Christ will come again." (past, present, and future)PrayNOTESMy early notes:Genesis 8:1a "God remembered Noah..."God "remembering" is the cue for God about to act redemptively i.e. He's about to rescue; mercy and grace are enroute. God acts with his covenant in mind because God is faithful and God is merciful.At this point, God's story pivots from his holy, justified wrath and judgment to his extravagent mercy and redemption offered to his people by grace through faith.His rememberance leads to merciful action on God's part. From destruction or de-creation to renewal or re-creation. Applications that might follow from this:Rest in God's "remembering." God "remembering" is God acting on your behalf in a redemptive, life-changing way. It's renewal replacing wrath. (8:1)Wait patiently for God's timing. (8:6-12) Noah waited patiently for God to speak before he disembarked from the ark.Worship God today. (8:20) Noah's first act after disembarking was to worship God. Worship is our response to God's remembering. He is always worthy whether we act like it or not.Nurture a culture of life. (8:21-22) God is the creator and sustainer of life. He treasures all life. He calls us to as well. Animal life, but more importantly, human life. All life is precious--human life is sacred. So sacred, you forfeit yours when you take someone else's. We're called to lead the charge on protecting life and that includes nurturing a culture that values life above all else. Respect and Protect Life. (9:1-7) Valuing life includes protecting those who cannot protect themselves (unborn, children, disabled, elderly, dying).Live securely and confidently in the covenant relationship we enjoy in Christ. (9:8-11) A marriage rooted in God's covenant relationship with us will give us confidence and security to love when tempted to fear.Remember and rest in God's promises. (9:12-17)God will remember his covenant with us. He'll remind us that he remembers through his bow in the sky that he is faithful and keeps his promises.These rest on the fact that God remembers; he acts on behalf of his people with compassion, mercy, and faithfulness. He grows our confident assurance in his trustworthiness when we are tempted to forget.Where is Noah's ark today?"The location of Noah's ark remains one of the great mysteries, as no definitive archaeological evidence has been found to confirm its location. According to Genesis 8:4, the ark came to rest “on the mountains of Ararat,” traditionally associated with the region of Mount Ararat in modern-day Turkey. This has led many explorers and archaeologists over the centuries to search that area, but no conclusive evidence has been found.There have been several claims of sightings and discoveries on or near Mount Ararat, including photographs and wooden structures reportedly found at high altitudes. However, these claims have not been substantiated with enough verifiable evidence, and most remain controversial or unconfirmed.In the end, whether or not the ark will ever be found is uncertain. Some believe that the wood may have been repurposed by Noah's descendants after the flood or that it has simply deteriorated over time. Others suggest that, if it exists, God may allow it to remain hidden as an enduring element of faith rather than empirical evidence.For many, the ark serves more as a theological symbol of God's salvation and judgment, rather than something that needs to be found physically to affirm the biblical account." -ChatGPTIt could also be in western Armenia or even northwestern Iran as those are close to Mt. Ararat in Turkey.Summary"You're absolutely correct. Genesis 8:1 is indeed the hinge point in the flood narrative, marking the transition from judgment to salvation, from divine wrath to mercy. The phrase “God remembered Noah” encapsulates the shift from destruction to renewal and signals that God's redemptive plan is at work. Given this centrality, all application points could indeed flow from or relate to this theme of God's remembrance. Here's a revised approach:1. Rest in God's Faithfulness and Care (8:1) • Application: God's “remembering” Noah reminds us that, even when we feel forgotten or isolated, God is actively mindful of us and our needs. His faithfulness is unwavering, especially during seasons of hardship. This calls us to trust that God's timing is perfect and that He is present and working, even when we can't see it.2. Wait Patiently for God's Timing (8:6-12) • Application: Because God “remembers” us, we can wait with hope, just as Noah waited for the waters to recede. Waiting isn't passive but an active faith in God's provision and guidance. Instead of rushing ahead, we're called to trust God's process, knowing He will bring us through in His timing.3. Respond to God's Faithfulness with Worship (8:20) • Application: When Noah leaves the ark, his first act is to worship through sacrifice. This is a fitting response to God's faithfulness in remembering him and his family. When we recognize God's merciful intervention in our lives, we are called to respond with gratitude, worship, and dedication to Him.4. Trust in God's Commitment to Life (8:21-22) • Application: God's promise never to curse the ground again is a direct result of His remembering Noah and His commitment to sustaining creation. We can trust that God values and sustains life. This invites us to live in hope, knowing that God's sustaining power is over creation and our lives, even in a broken world.5. Respect and Protect Life (9:1-7) • Application: Because God “remembers” and values humanity, He commands respect for life and emphasizes human dignity. We are called to value life as sacred, reflecting God's heart for His creation. This includes protecting others, acting justly, and honoring the image of God in each person.6. Live in Covenant Relationship with God (9:8-11) • Application: The covenant with Noah flows from God's remembrance and commitment to humanity and all creatures. God's remembrance invites us to respond in covenant faithfulness, living in relationship with Him, and being stewards of His world.7. Remember God's Promises (9:12-17) • Application: The rainbow is a visible reminder of God's covenant and faithfulness to remember His promises. Just as God remembers us, we are called to remember Him and His promises. By clinging to His faithfulness, we strengthen our faith and are reminded of God's enduring mercy and love in our lives.By centering the applications around God's remembrance, we underscore the passage's message of God's mercy, faithfulness, and the invitation for us to respond in trust, gratitude, and covenantal living. This “remembrance” becomes the anchor for our faith and actions in every part of life." -ChatGPTKey Themes • New Beginnings: Noah and his family represent a fresh start for humanity, meant to live in obedience to God and care for creation. • God's Mercy: Despite humanity's failings, God commits to sustain creation and gives humans renewed responsibility. • Divine Justice and Human Dignity: God's instruction against murder underscores the sanctity of life made in His image. • The Covenant: The rainbow as a sign of the covenant is a powerful reminder of God's promise and His ongoing relationship with humanity.Genesis 8-9:17 highlights God's mercy, the sanctity of life, and the importance of the covenant. It also sets the foundation for a worldview that values life and trusts in God's promises, even amidst a broken world.Good summary:"The story of the flood in Genesis (chapters 6–9) tells us much about God's character, values, and the way He engages with humanity. Here are some of the primary ways it reveals who God is:1. God's Justice and Holiness • The flood is a response to human corruption and violence. Genesis 6:5-6 says that God saw the great wickedness on earth and was “grieved” in His heart. God's decision to judge humanity with the flood shows His intolerance of sin and injustice. His holiness requires a world that aligns with His goodness, and the flood was a response to the pervasive moral decay of Noah's time.2. God's Patience and Long-Suffering • While the decision to flood the earth is swift in the biblical account, the story implies that God waited patiently while humanity had a chance to change. Noah was “a preacher of righteousness” (2 Peter 2:5), and his 120 years building the ark can be seen as a period when God gave people a chance to repent. This patience reveals God's mercy, even in His judgment.3. God's Mercy and Covenant Faithfulness • God's decision to save Noah and his family highlights His mercy and commitment to His creation. Although humanity deserved judgment, God chose a path that preserved life. He instructed Noah to bring animals onto the ark, ensuring the survival of all living things. After the flood, God made a covenant with Noah (Genesis 9:8-17), promising never to destroy the earth with water again. The rainbow serves as a symbol of His covenant, highlighting His faithfulness to humanity despite their shortcomings.4. God's Sovereignty and Power Over Creation • The flood narrative shows God's absolute power over creation. He commands the waters to rise and fall, demonstrating His control over the natural world. The floodwaters are a reversal of the order He established at creation, where He separated waters to form dry land. By re-establishing the earth post-flood, God reaffirms His sovereignty as Creator, showing He can both judge and restore.5. God's Desire for a Righteous People • God chooses Noah, “a righteous man, blameless among the people of his time” (Genesis 6:9), and establishes a covenant with him, revealing His desire for a people who walk in righteousness. God's plan for Noah's descendants is one of blessing, hoping they would embody a restored relationship with Him and reflect His justice and goodness on earth.6. God's Grace and Renewal of Creation • After the flood, God gives Noah a mandate similar to Adam's: to “be fruitful and increase in number and fill the earth” (Genesis 9:1). This echoes the original creation mandate, suggesting that God's intention for humanity and creation remains one of growth, flourishing, and harmony. He desires to partner with humanity in caring for and filling the earth with goodness.7. God as a Covenant Maker • The covenant with Noah is foundational, setting a pattern for the covenants God will establish later with Abraham, Moses, and David, and ultimately fulfilled in Christ. The Noahic covenant emphasizes God's promise to preserve creation, foreshadowing the redemptive plan that would unfold over time.In summary, the flood story tells the story of God as a holy and just Judge, yet also as a patient, merciful, and covenant-keeping Creator. It illustrates His commitment to renewal and restoration even in the face of human failure. Through judgment and mercy, God's desire for a faithful, righteous humanity and His love for creation shine through. This story is foundational, pointing forward to God's ongoing work to redeem and renew the world."-ChatGPTThe PatternSee D. J. A. Clines, Catholic Biblical Quarterly, No. 38 (1976), pp. 487, 488. Clines explains that Gerhard Von Rad initially observed a pattern of sin, mitigation, and punishment. Then Claus Westermann discerned another element, that of divine speech. Though he did not include it in the pattern, Clines does. Thus the following chart:I. II. III. IV. SINSPEECHGRACEPUNISHMENTFALL3:63:14-193:213:22-24CAIN4:84:10-124:154:16SONS OF GOD6:26:36:8, 18ff7:6-24FLOOD6:5, 11f6:7, 13-216:8, 18ff11:8BABEL11:411:6f10:1-3211:8Preach the Word, Genesis, Kent Hughes, chapter 1, note 3, p. 625Hamilton puts it this way:"God acts and speaks; man rebels; God punishes; God protects and reconciles." P. 201GOD ACTS & SPEAKS MAN REBELS GOD PUNISHES GOD PROTECTS & RECONCILESOUTLINESN/AQUESTIONS TO CONSIDERWho is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I get to do? (In light of who I am)How do I do it?DISCUSSION QUESTIONSDiscovery Bible Study process: https://www.dbsguide.org/Read the passage together.Retell the story in your own words.Discovery the storyWhat does this story tell me about God?What does this story tell me about people?If this is really true, what should I do?What is God saying to you right now? (Write this down)What are you going to do about it? (Write this down)Who am I going to tell about this?Find our sermons, podcasts, discussion questions and notes at https://www.gracetoday.net/podcastAlternate Discussion Questions (by Jeff Vanderstelt): Based on this passage:Who is God?What has he done/is he doing/is he going to do?Who am I? (In light of 1 & 2)What do I do? (In light of who I am)How do I do it?Final Questions (Write this down)What is God saying to you right now? What are you going to do about it?MAIN REFERENCES USED“Genesis,” by R. Kent Hughes, Preaching the Word Commentary, Edited by Kent HughesExalting Jesus in Genesis, by BethancourtThe Genesis Record, by Henry MorrisThe Genesis Factor, by David Helms & Jon Dennis“Look at the Book” by John Piper (LATB)“The Bible Knowledge Commentary” by Walvoord, Zuck (BKC)“The Bible Exposition Commentary” by Warren Wiersbe (BEC)Outline Bible, D Willmington (OB)Willmington's Bible Handbook, D Willmington (WBH)NIV Study Bible (NIVSB) https://www.biblica.com/resources/scholar-notes/niv-study-bible/Chronological Life Application Study Bible (NLT)ESV Study Bible (ESVSB) https://www.esv.orgThe Bible Project https://bibleproject.com“The Bible in One Year 2023 with Nicky Gumbel” bible reading plan on YouVersion app (BIOY)Claude.ai
Through the mighty plagues of Egypt we witness the power of God as He dismantled the gods and power structures of an empire. This week at Bridge, discover how this ancient event foreshadowed Jesus' victory over all the forces of darkness. His triumph over sin and death challenges the idols of our age and offers hope for a new way of living.
Today we examine the 10th plague on Egypt — Death. As God acts decisively to break the chains of brokenness and bondage, the Israelites must take a stand under the blood of the Lamb. But we all have a bit of Egypt in us too, don't we?
Slaves in Egypt (Exodus): This is the beginning of our series on the book of Exodus, called Journey to Freedom. Exodus is a story of liberation — of God working to rescue and redeem a people for himself, freeing them from slavery and leading them to the land he promised to the family of Abraham and Sarah. Exodus is also a picture of the Christian life. Is God faithful to save? Recorded on Sep 22, 2024, on Exodus 1:1-22 by Pastor David Parks. This message is part of our Exodus series called Journey to Freedom. Exodus is a story of liberation — of God working to rescue and redeem a people for himself, freeing them from slavery and leading them to the land he promised to the family of Abraham and Sarah. Exodus is also a picture of the gospel and the Christian life. In Christ, we, too, are freed from captivity to sin and death and led through the wilderness of life by God's Word and Presence as we make our way to the Promised Land of the world to come. Join us as we make this journey to find true and lasting freedom. Sermon Transcript Well, today, we get to start a brand new sermon series on the book of Exodus in the OT called Journey to Freedom, which will run through March. But I've been working for months to prepare for this series, and I can't wait to share this story with you. Exodus is an ancient story, something like 3,400 years old, and, as we'll see, it's a wild story. But really, Exodus is a story of liberation — of God working to rescue and redeem a people for himself, freeing them from slavery and leading them to the land he promised to the family of Abraham and Sarah (i.e., the Promised Land). Along the way are heroes and villains, cosmic battles between good and evil, folly and sin, and incredible grace, mercy, and love. It's a story expertly told. But one of the things I want you to see throughout this whole series is that Exodus is a wonderful picture of the gospel and the Christian life. In Christ, we, too, are freed from captivity to sin and death and are led through the wilderness of life by God's Word and Presence as we make our way to the Promised Land of the world to come. This is our Exodus; this is our journey to freedom. Do you think there might be some valuable lessons we might learn about our journey from this first Exodus? Absolutely. But today, as we start this series, we'll see what life had become for the Israelite people suffering in Egypt. And we'll see a clear need for God to act/intervene/send a savior. The question is: Would the Lord be faithful to keep the promises he made? Is God faithful to save? If you have your Bible/app, please open it to Exodus 1:1. Exodus 1:1-7 (NIV), “1 These are the names of the sons of Israel who went to Egypt with Jacob, each with his family: 2 Reuben, Simeon, Levi and Judah; 3 Issachar, Zebulun and Benjamin; 4 Dan and Naphtali; Gad and Asher. 5 The descendants of Jacob numbered seventy in all; Joseph was already in Egypt. 6 Now Joseph and all his brothers and all that generation died, 7 but the Israelites were exceedingly fruitful; they multiplied greatly, increased in numbers and became so numerous that the land was filled with them.” Exodus is the second book in the Bible and is the second of a five-part series known by two terms: the Pentateuch, which means five books in Greek, and the Torah, which means the Law in Hebrew. These five books, including Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, were written by Moses, the mighty prophet and leader of the Israelites during the time of the Exodus. Now, to say that these writings have been influential is a ridiculous understatement. No one, after Jesus Christ himself, has had a more significant impact on human history than Moses and his five books. Over half the world's population considers his writing to be Holy Scripture. Exodus begins by picking up where the book of Genesis left off. Genesis begins with a collection of stories of creation. The creation of the heavens and the earth,
The 10 Plagues of Egypt | Exodus 7-10 by Osterville Baptist Church
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Bible Class from Aug. 11, 2024
The plagues on Egypt show God's power, justice and mercy.
The plagues on Egypt show God's power, justice and mercy.
Beginnings: Genesis & Exodus Join us every Sunday at 10am at River of Life church in Guilderland, NY Find us online at facebook.com/riveralbany or riveralbany.com. Podcasts of the Sunday message can be found on iTunes, Spotify, Amazon, YT music, or Soundcloud.
Join us every Sunday at 10am at River of Life church in Guilderland, NY Find us online at facebook.com/riveralbany or riveralbany.com. Podcasts of the Sunday message can be found on iTunes, Spotify, Amazon, YT music, or Soundcloud.
As Moses prepares to return to Egypt, God reiterates His message to Pharaoh, this time with the promise that if Pharaoh disobeys, that God will punish him by taking his firstborn son. Later God approaches to execute Moses for his sin but is appeased when Moses' firstborn son is circumcised. Both situations illustrate God's wrath towards sin and foreshadow His provision of a substitute through the “Firstborn.”
Out of Egypt (Exodus Series) - Week #6: Out of Shame and Into Glory (03-24-24)
Bob Short :: Creekside Church :: Sunday, March 24, 2024 “And He said to them, ‘I have eagerly desired to eat this Passover with you before I suffer.“ (Luke 22:15) Looking back at the week leading up to Jesus' death and resurrection, Bob Short's Palm Sunday message begins with the Passover meal Jesus ate with His disciples on Maundy Thursday. Bob explores the 4 cups of the meal and what they represent, connecting the past deliverance of Israel from slavery in Egypt (Exodus 6) to the greater deliverance and fulfillment Jesus was about to provide as the Passover Lamb. Following communion and as worship continues, Bob closes the service with a reading from Psalm 118, the hymn Jesus and His disciples sang together. Worship music permitted under CCLI License #264436.
Out of Egypt (Exodus Series) - Week #5: Out of Chaos and Into Covenant (03-17-24)
Exodus: Rescued & Restored
Out of Egypt (Exodus Series) - Week #4: Out of Despair and Into Celebration (03-10-24)
Out of Egypt (Exodus Series) - Week #3: Out of Bondage and Into Freedom (03-4-24) The Passover is the great story of salvation in the Old Testament. In this sermon, we look at how God frees his people, and how God also frees us today: through a meal!www.asburynky.org
Through the story of Moses encountering the burning bush, we learn that often our plan is different than God's story.For more information about our church, please visit www.asburynky.org.
Out of Egypt (Exodus Series) - Week #1: Out of Fear and Into Hope (02-18-24) In this sermon, we learn how two Hebrew midwives, Shiphrah and Puah, resist the will of Pharaoh and embrace the hopeful life of God. The question for us, is do we want to live in the story of fear, or in the story of hope?www.asburynky.org
Track Listing 1. Overture of Creation 02:41 2. Paradise Lost - (Genesis) 06:59 3. The World We Knew - (The Flood) 06:49 4. Dreamer - (The Book of Joseph) 07:24 5. The Prince of Egypt - (Exodus) 10:21 6. Dirty Bad Haircut - (Samson) 08:28 7. David vs Goliath - (Samuel) 05:59 8. The Wager - (The Book of Job) 07:04 9. Blazing Love - (Solomon) 07:07 10. The Lion's Den - (The Book of Daniel) 05:13 11. Levites Jam Session 01:17 instrumental 12. The Birth of Christ - (Luke) 05:41 13. The Temptation - (Matthew) 09:24 14. Death and Resurrection - (Matthew) 06:52 15. The Fallen - (Genesis) 04:21 16. Armageddon - (Revelation) 10:36 Exodus Online Instagram- https://www.instagram.com/exodusrisingofficial/ Learn more about your ad choices. Visit megaphone.fm/adchoices
The LORD reveals his fatherhood and love for Israel. Through Moses we come to understand what kind of love the Father has for us (1 John 3:1).
That evening quail came and covered the camp, and in the morning. . . . thin flakes like frost on the ground appeared on the desert floor. — Exodus 16:13-14 Do you remember the shortages that people faced during the COVID-19 pandemic? In some areas, it seemed there was no yeast or bread to be found. Supply chains were interrupted, and it was difficult for many people to find some basic things that they needed. The Israelites faced a scarcity of food in the desert, and they complained bitterly to Moses and Aaron. But there was a problem with the people's perspective. They didn't trust God, who had shown his great power by freeing them from slavery in Egypt (Exodus 12-14). Their cravings, and their confused memories, left them short-sighted and unhappy—and they began to say they were better off in Egypt! Nevertheless, God provided for them by giving them meat every evening and “bread from heaven” every morning. That very evening, “quail came and covered the camp,” and the people ate heartily. And in the morning they found flakes on the ground that they could eat and make into bread. They called it manna. But it wasn't long before the people were grumbling and complaining again. How humbling it can be to realize that we often do the same: we get focused on something that we think we need in order to be happy, and we overlook the goodness that God is already pouring into our lives each day. Lord, forgive us for letting our cravings get the best of us. Help us to be content, knowing that every good gift we receive is from you. Amen.
Was it not you [God] who cut Rahab to pieces . . .? Was it not you who dried up the sea . . . ? — Isaiah 51:9-10 God had set his people free from slavery in Egypt (Exodus 12:31-38), and as they were traveling away, they came to a halt at the Red Sea. Then they were terrified as they saw that Pharaoh's army was pursuing them (14:1-10). But the Lord “drove the sea back with a strong east wind and turned it into dry land” so that his people could cross to the other side. Where else have we heard of a wind (Spirit) interacting with water? In Genesis 1:2, God's Spirit/wind hovers over the chaotic waters, preparing for his creation. Then, in Genesis 8:1, God sends a wind to push back the waters of the great flood. Now here God drives the sea with a strong wind to provide a way of deliverance for his people. And while Israel stands safe on the far bank of the Red Sea, the waters come crashing down on Pharaoh's army. God's rescue of his people is dramatic and momentous, and so is the symbolism of this event. Remember that Egypt is described as the great sea monster “Rahab” in other Old Testament passages (see Psalm 89:10; Isaiah 30:7; 51:9-10). Here in Exodus the sea is cut in two. And then at God's command the sea drowns the mighty Egyptian army. God has delivered his people, saving them from the chaotic, destructive forces of this world. Freed from slavery, they are set apart to bring blessing to the world through God's promises. Saving God, we praise you for bringing us out from our slavery in sin to have abundant life in Jesus. Amen.
It's difficult to nail down the exact situation of this Psalm. We don't know who wrote the Psalm, when it was written, from where it was written. And yet, what we do know is enough to get a good sense of what it was that was going on.For starters, the writer of this Psalm is not young. Did you catch that? Look at verse 9, “Do not cast me off in the time of old age; forsake me not when my strength is spent.” Or, verse 17, “O God, from my youth you have taught me, and I still proclaim your wondrous deeds. So even to old age and gray hairs, O God, do not forsake me.” He's not young. In fact, he's grown old, and not only that, but he's grown old in such a way, that he feels it. He notices it. He recognizes he is not the man he used to be in regard to his physical abilities. He's grown old, and, in his own words, his strength is spent.We also know that this old, worn man, has enemies. Verse 4, “Rescue me, O my God, from the hand of the wicked, from the grasp of the unjust and cruel man.” Verse 10, “For my enemies speak concerning me, those who watch for my life consult together.” He's got enemies, his enemies want him dead, but unlike himself, his enemies don't seem to have shown any sign of slowing down. For the words on their mouths are not, “My strength is spent” but, verse 11, “Pursue…seize.” The Psalmist is the wounded and worn out prey in this picture, his enemies are the vicious lions in the thicket.SignificanceIt's not a promising situation if you're the Psalmist here, right? His enemies in the background, full of vigor, himself in the foreground, wore out and weak. Do you get a sense for just how defenseless he would have appeared before his enemies? Do you get a feel for just how threatening his enemies would have appeared before him? But there's yet another layer to this whole thing that we need to recognize. An aspect of this situation that incites this entire Psalm, gives this thing weight, significance, a sense of consequence, like whatever happens to this man has massive relevance for a far larger group of people, on the outside as they look in. What is it? What is that aspect that adds surprising weight to a situation from a few millennia ago between an unknown Psalmist and his unknown enemies in an unknown location? It's not that his enemies noticed that this man's movements have slowed a bit and concluded, “He's weak.” It's not that his enemies have caught a glimpse of his tired, wrinkle eyes and concluded, “He's worn out.” But, it's that while at other times his enemies might have seen him in his strength and health and concluded, “Look at his power, his vitality, his prosperity, his position in society – surely that means his God is with him. If his God is with him, we're not going to try and take him down.” But now when they see him wrung out, now when they observe him exhausted, now when speak concerning him and consult together they conclude, “surely what his current state of weakness means is that his God has left him.” Verse 11, “God has forsaken him; pursue and seize him, for there is none to deliver him.” You see the significance here? Their conclusion takes in the poor, fatigued, outward appearance of this man and goes upward. Goes vertical. Concludes “If a man looks like that, the only reasonable explanation is that his God has left him.” You get that? Circumstantial decline equals spiritual destitution — that's their logic.Do you see the kind of bearing this might have on you, me, someone looking in on this and thinking, “Well my circumstances look an awful lot like his. In fact, mine might be even worse. I've lost my strength. I've lost my energy. I've lost my ability. Physically speaking, I am a shell of who I used to be.” If it's true that his situation signals God left him. What should I conclude when I look in the mirror and see much of the same? You see the significance? Should God's people conclude God has left them if they're experiencing decline? I mean, anyone here ever experience a season of physical decline? I mean, my goodness!So, the way his enemies are looking upon this man, concluding his poor physical situation a sign of spiritual desertion by God, is what it means to be seen as a portent. See verse 7, “I have been as a portent to many.” That's not a word we often use, but put simply, a portent is a sign. A sign, given by God, to signal attention (Blinking red light - Hey, look here, look here! See, by the look of this thing, or the look of this person, an outward picture of my inward disposition toward that person, or that nation he's a part of). As an example, the Egyptian plagues were portents – signs of God's judgment of Egypt (Exodus 7:3). The prophet Isaiah served as a portent – a sign of God's judgment against Egypt and Cush (Isaiah 20:3). The prophet Ezekiel served as a portent – a sign of God's judgment against Israel (Ezekiel 12:6). In all three cases we know they are portents, we don't need to guess at it or wonder, because God says it explicitly and it is recorded for us in his word. Well that's what this Psalmist's enemies are saying. Without a word from the Lord, they are saying, “This is a man forsaken by God.” And note, it may not be they were the only ones thinking that. Again, verse 7, “I have been as a portent to many.” Maybe friend or foe alike were drawing that conclusion about him. I mean, would it have been the first time a group of people concluded their friend cursed by God simply because of their disastrous circumstances? Think of Job and the conclusions his friends drew upon seeing him. ResponseSo, zooming out for a moment. Worn, tired man – wicked, cruel enemies – conclusions arising about having been forsaken by God. It doesn't look good for the Psalmist does it? And yet, that is the reality he is faced with. And there are a number of ways he could have choosen to respond. He could have gone into denial, “I don't need a refuge.”He could have gone into despondency, “I'm a gonner. What's the use of seeking refuge?” He could have puffed himself up in pride, “I can take them. I am my own refuge.”He could have put his trust in man, “I'll call on people more powerful than they – they'll be my refuge.”Well, he didn't do any of those things. But what he did do was set his sights on the only refuge that he – in all the many years of his long life – had ever known. Verse 1, “In you, O LORD, do I take refuge. Let me never be put to shame.” He goes to God for refuge, and that movement of his toward God for refuge is what we're going to look at for the remainder of this sermon. His movement toward God as refuge, in which, first, he calls out to God. Second, he recalls the character of God. Third, he draws a conclusion concerning God and his care for his people. Call to God, character of God, conclusion concerning God and his care for his people.Call to GodFirst, the Psalmist calls to God. And let's just recognize for a moment just how hard it can be to even do just that in situations as sad as these. I mean you've been there, right? Wore out with tears, weighed down by sorrow, you want to call out to God but the words just seem to get stuck in your throat, you know? As if it's the most challenging task in all the world to get your mouth to even whisper, “God, help.” It makes it all the more amazing, and instructive, to note that God gives the Psalmist the grace, in this moment, to not only call out to God, but do so over and over again. He says,Verse 1, “Let me never be put to shame” Verse 2, “deliver me, Rescue me, Incline your ear to me, save me” Verse 3, “Be to me a rock of refuge to which I may continually come” Verse 4, “Rescue me, O my God, from the hand of the wicked.” Verse 9, “Do not cast me off, forsake me not” Verse 12, “Be not far from me, make haste to help me” Verse 18, “do not forsake me” The Psalmist calls out to God.Character of GodAs he calls to his God, he recalls the character of his God. That he is faithful. Verse 22, “I will also praise you…for your faithfulness, O my God.” That he is Holy. Verse 22, “I will sing praises to you…O Holy one of Israel” That he protects his people. Verse 3, “You are my rock and my fortress.” Verse 7, “You are my strong refuge” That he sustains his people. Verse 6, “Upon you I have leaned from before my birth; You are he who took me from my mother's womb.” More than anything else, over and over again, he says God is righteous.Verse 2, “In your righteousness deliver me” Verse 15, “My mouth will tell of your righteous acts” Verse 16, “I will remind them of your righteousness, yours alone” Verse 19, “Your righteousness, O God, reaches to the heavens” Verse 24, “My tongue will talk of your righteous help” See the reason he knows his cry doesn't fall on deaf ears. The reason he knows not one of his words are not spoken in vain is because he knows something about his God that his enemies don't. Namely, that though friend or companion may spurn you, though neighbor or co-worker may turn on you, though brother, or sister, or mother, or father may say to you, “Good riddance, I'm gone!” God won't. If you are truly his, God will not forsake you because God is not like man. Untainted by sin, untouched by evil, unlimited in energy, awareness, and presence He is the only infinitely reliable rock and fortress for mankind. It is upon his character that the Psalmist rests his weary soul.Conclusion For All Who Seek Refuge In GodSo he calls out to God. As he does, he recalls the character of God. And lastly, he draws a conclusion concerning God and his care for his people. And he does so in a really unique way. He draws a conclusion concerning God and his care for his people by connecting it to his own praising of God. Said another way, he cites his praising of God as the key to understanding God's care for his people. Now how does this work?Does he reason, the way God cares for his people is conditioned upon whether or not they praise him in return? That's the key. That's the connection. Like the Psalmist is saying here, “God, I will praise you in return for you saving me.” Is that how the Psalmist wants us to understand the way God cares for his people?Well it can't be, because there's nothing conditional about words like: Verse 6, “My praise is continually of you.” Verse 8, “My mouth is filled with your praise and with your glory all the day” Verse 14, “I will praise you yet more and more.” Verse 22-23, “I will praise you with the harp, praise you with the lyre, shout for joy to you with my lips… and sing praises to you” It's not conditional, it is certain. This man is going to praise God.Is it because he reasons, the way God cares for his people is based upon whether or not they earn his favor? That's the key. That's the connection. Like, “God, you should save me because I've praised you. I've always praised. Why, just listen, I'm praising you even now.” Well it can't be because nothing is said in this entire Psalm about the Psalmist being deserving of anything. Instead, this Psalm is overwhelmingly focused on God's righteousness, God's goodness, not this man's. So if he's not trying to make a deal by offering to praise him, if he's not trying to earn something from God by praising him, what then is the connection between his praise of God and God's care for his people? What is this Psalmist wanting us to see about God's care for his people given that he says, “I will praise him more and more?” IndicatorWell, what he's wanting us to see is that his praising of God is a sign. An indicator. A proof — God is his strong refuge. God is his mighty fortress. He is, in fact, God's man, loved by him, not forsaken but held tight to his chest. His enemies have a plan to take him out. His enemies conclude God has left him. God has forsaken him. The Psalmist says, You want to know how God cares for his people? Listen to their praising of him!The Psalmist's continued praising of God is the sign, the indicator, God is still faithful. The words of the Psalmist, the song on his lips, the praise that flows out from his mouth show that God is still faithful. See it as he reflects upon his past, verses 5-6, “Upon you I have leaned from before my birth; you are he who took me from my mother's womb. My praise is continually of you.” See how his praise follows God's faithfulness? Even more clear, Verse 17, “O God, from my youth you have taught me, and I still proclaim your wondrous deeds.” See how his praise confirms God's continued faithfulness?Now look to the future and consider his enemies are saying, “that God has forsaken him.” Like, “You want to know how God really cares for his people? Well, he doesn't. When they get old, when they get weary, when they fall down, it's means God has left him. He is the kind of God who forsakes his people. Just look at this man.” Well, if they were right in that conclusion, and they ended up carrying out their plan of pursuing him and seizing him, what would you expect to hear from the Psalmist then? Nothing. No more words, no more praise, the blinking indicator of God's faithfulness, the sign of God's care – snuffed out!Is that what in fact we see in this Psalm? Is that what we in fact hear? Note the connection between God's faithfulness and his peoples' praise of him. It's here, starting in verse 20, that we see it most clearly, “You who have made me see many troubles and calamities will revive me again; from the depths of the earth you will bring me up again. You will increase my greatness and comfort me again. I will also praise you with the harp for your faithfulness, O my God; I will sing praises to you with the lyre, O Holy One of Israel. 23 My lips will shout for joy, when I sing praises to you; my soul also, which you have redeemed. 24 And my tongue will talk of your righteous help all the day long, for they have been put to shame and disappointed who sought to do me hurt.” See, you will revive me, and disappoint them. You will bring me up, and put them to shame. You will comfort me, and scorn them, and after you do so, then like the roar of thunder follows the flash of lightning so will my praise of you follow your rescue of me. You see it? The Psalmist is arguing, “Where's the evidence, where's the indicator that God cares for his people? Brother, sister, hear it in my song!And, brothers and sisters hear it in our song as well, for “What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body.We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:“Death is swallowed up in victory.” “O death, where is your victory? O death, where is your sting?”ApplicationYou know, a few days ago we were gathered with our community group in our living room, singing. And as it does every other Wednesday night, the sound of our sound spills out into the neighborhood. This last Wednesday, it was the sound of the hymn “Great Is Thy Faithfulness.” You got to wonder, what are my neighbors thinking when they hear, every other Wednesday night, 15, 20, 25 adults gathered together, singing? What do they think when these words fall upon their ear: “Great is thy faithfulness, O God my Father, there is no shadow of turning with Thee,” What do they think when they hear us sing those words? How about those who live within a few blocks of this building? Has a single Sunday morning gone by in the last two, three years that they have not heard 400, 500 voices together singing out, “Thou changest not, thy compassions, they fail not, as thou hast been, thou forever will be.” What do they think when they hear us sing those words?Oh God make it so that when they hear your people sing in homes, in churches, when they hear your people sing aloud of your righteousness and your faithfulness and your holiness, may it be that they can manage no other thought than, “They're right.” Their God is righteous. Their God is faithful. Their God is holy. Their God has not forsaken them, their God has not let them be put to shame, their God has brought them up from the depths, again! Their God cares for his people – I can hear it in their song.Hear the Song YourselfAnd, brothers and sisters, may the same be said of us when we come here, Sunday after Sunday,Following the shattering of a relationship we thought would never break, following the sudden and shocking loss of a job we were counting on always having, following the diagnosis we always feared, following the phone call we never wanted to receive, following the season of life we never wanted, never asked for, and don't see any way out of.May it be that when we come here, bearing those kinds of burdens, and we hear songs of God's praise begin to rise up from the mouths of those gathered round us, may it be that we too think – they're still right. Our God is still righteous. Our God is still faithful. Our God is still holy. He has not forsaken me, he will not let them be put to shame, he will pull me up from the depths, again!Yes, may we sing often of the goodness of our God. May we pray, along with the Psalmist, verse 18, “Lord do not forsake us until we proclaim your might to another generation, your power to all those to come.” Proclaim it my brothers and sisters. Sing of his righteousness for all to hear. The TableNow, part of our weekly proclamation of God's care for his people involves this table. Did you know that? Paul, in 1 Corinthians 11, quoting Jesus, says that “as often as we take of this bread, drink of this cup, we proclaim the Lord's death until he comes.” We proclaim that God didn't spare even his own Son, but rather gave him up for us all, and so – how will he not also with him graciously give us all things (Romans 8:31-32). We proclaim that God promised to send his Son, and that he was faithful to do it. And that this Son, will come again. And so, if you're here today and you've trusted in Jesus, then we invite you to take and eat with us. If you've not put your trust in Jesus, we ask that you'd let the elements pass, and we pray you would, in this moment, put your trust in the God who alone is righteous, and a refuge to which you can continually come.I'll invite the pastors to come, let us serve you.
For additional notes and resources check out Douglas' website.What exactly is the battle of Armageddon? Is there going to be a literal battle, as Revelation 16 seems to indicate? And how can we prepare for this awful battle at the end of time?1. Around 95 AD, the clear and present challenge to the Christian faith is emperor worship. Domitian is the first emperor to demand it in his lifetime. The center of emperor worship was Asia Minor, esp. the province of Asia (where Ephesus is).2. Armageddon comes from the Hebrew har-Megiddo, hill/mountain of Megiddo, on the edge of the Valley of Jezreel.3. Revelation is a book rich with symbolism, including 100s of allusions to the Old Testament.4. The general environs of Megiddo was a frequent battleground. Here are 34:BC2350 Pepi I and the "Gazelle's Head" -- Jezreel Valley1479 Thutmose III v. Canaanites – Megiddo1430 Amenhotep II in the Valley -- Jezreel Valley1360-1350 Biridiya v. Labayu – Megiddo1125 Deborah & Barak v. Sisera -- Taanach & Mount Tabor1090 Gideon v. Midianites/Amalekites -- Hill of Moreh/Endor1016 Saul & Jonathan v. Philistines -- Mount Gilboa925 Shosenq I (Shishak) -- Megiddo841 Jehu v. Joram & Ahaziah –Jezreel609 Necho II v. Josiah -- Megiddo218 Antiochus III v. Ptolemy IV -- Mount Tabor55 Gabinius v. Alexander -- Mount TaborAD67 Vespasian v. Jewish rebels -- Mount Tabor940 Ikhshidids v. Abbasids – Lejjun946 Ikhshidids v. Hamdanids -- Lejjun/Aksal975 Byzantines v. Fatimids -- Mount Tabor1113 Maudud v. Crusaders -- Mount Tabor1182 Saladin v. Daburiyans – Daburiya1182 Saladin v. Crusaders – Forbelet1183 Saladin v. Crusaders -- Ayn Jalut1187 Saladin v. Crusaders -- Mount Tabor1217 Fifth Crusade v. Moslems -- Mount Tabor1247 Ayyubids v. Crusaders -- Mount Tabor1260 Mamlukes v. Mongols -- Ayn Jalut1263 Mamlukes v. Hospitallers -- Mount Tabor1264 Hospitallers/Templars v. Mamlukes -- Lejjun1735 Zahir al-'Umar v. Nablus-Saqr alliance -- al‐Rawdah1771-73 Zahir al-'Umar at Lejjun -- Lejjun1799 Napoleon v. Ottomans -- Mount Tabor1918 Allenby v. Ottomans -- Megiddo1948 Israelis v. Arabs Mishmar -- Haemek1948 Israelis v. Arabs -- Zarin, Megiddo, Lejjun1967 Israelis v. Arabs -- Ramat David Airfield1973 Israelis v. Syrians -- Ramat David AirfieldComments on Rev 16Background: Plagues on Egypt (Exodus 6-13)The plagues are not fulfilled literally.Rome will fall and this is just: Invasions, plagues, corruption, ultimate demise.Not only to show she will fall, but to show that she has fallen….She is nothing but a cheap harlot (Rev 17).Metaphors involving sun, moon, and stars are common in apocalyptic literature.The God whom the Romans are defying is in control of the sun (not Apollo); he's in charge of the entire universe!Refusal to repent, refusal to admit God is right.Natural disastersEconomic slumpsInept and pleasure-seeking leadershipStupid laws and brutality in the governmentInvasionsAll warning signs ignored! (Are we paying attention to the "warning signs" in our own day?Eastern kings the threat to Rome – never subdued the Parthians.Dragon (ch 12) – Satan – the true power behind Rome.Don't be impressed by her power, or her false wonders.She is directly opposed to the Lord God Almighty!Rev 16:16 refers to Megiddo, where Sisera thrashed Jabin, Judges 4; and Necho slew Josiah, 2 Chron 35.Next chapter describes the Great Harlot, and in chapter 18-19 we read of her fall--the battle has in effect already taken place. Revelation is filled with different ways of describing God's ultimate defeat of Satan.This is speaking about Rome, yet the cosmic truths behind the description could just as well refer to any enemy of God. He's got no chance.There are many obstacles to taking the language of Revelation literally; I am afraid the preachers on pop religious radio are misleading many. The earliest recorded "battle of Armageddon" took place nearly 4400 years ago, and there have been dozens -- perhaps scores -- of battles in the region of Megiddo since that time. In other words, "Armageddon" is an image of warfare, for it reminds us of the battles waged from time immemorial.What would Revelation 16:16 conjure up in the mind of the reader/listener familiar with O.T. history?What does Gettysburg signify to an American? Normandy to a European? How about Waterloo? Focus on theology, not literal history. What is God trying to tell his people?Warfare--a showdown. The forces of good will ultimately triumph over the forces of evil, for Rome is not ultimately sovereign. Only Jesus Christ is the true King of Kings and Lord of Lords. ConclusionsThere will be no literal "Battle of Armageddon," radio preachers notwithstanding! Yet through the millennia, there have been numerous literal battles in the vicinity of Armageddon.It's an encouraging image, an apt picture of the cosmic battle between God and Satan, indeed! God's word assures us, in the book of Revelation, that ultimately he will vanquish every cause that sets itself up against him, his Son, and his kingdom. And in order to walk the walk of disciples, we need that assurance!If this is not a literal battle, there is no way to prepare for it physically. And yet both testaments urge us always to be ready to meet God. So rather than stockpiling water, canned goods, and ammunition -- as some survivalist groups practice -- it is the Lord's will that we heap up righteousness and good deeds, sharing what we have (not hoarding it) with as many as possible.Revelation 12:11 is in many ways the key to understanding the central message of the book of Revelation.Further study Remember that detailed chapter notes are available for every chapter in Revelation in the NT series.
Exodus 5-10. In light of my participation in Jordan Peterson's Exodus Seminar, I'm continuing with my own commentary on Exodus. This is part 3 where we cover primarily the 10 plagues of Egypt and the symbolic pattern they embody. Part 1: Slaves in Egypt: Exodus 1-2: https://youtu.be/3mbZYgZfHo4 Part 2: The Burning Bush: Exodus 3-4: https://youtu.be/xG72lKeQ5SY Make sure to head to Daily Wire: https://www.dailywire.com/show/exodus - St. Gregory of Nyssa, The Life of Moses: https://www.amazon.com/Gregory-Nyssa-Classics-Western-Spirituality/dp/0809121123 - The Surprising Symbolism of 666: https://youtu.be/qM_kQjpAK6g - Jordan B Peterson Podcast, The Language of Creation | Matthieu Pageau: https://youtu.be/8R-vkbxX8r4 ======== - Original video: https://youtu.be/Z4Jf4QmMlg0 - The Symbolic World website and blog: www.thesymbolicworld.com - Merch: www.thesymbolicworld.store - Language of Creation, by Matthieu Pageau: www.amazon.com/Language-Creation…ook/dp/B07D738HD8 Support this podcast: - Website: https://thesymbolicworld.com/support/ - Patreon: www.patreon.com/pageauvideos - Subscribestar: www.subscribestar.com/jonathan-pageau - Paypal: www.paypal.me/JonathanPageau Join the conversation: - Unofficial Facebook discussion group: www.facebook.com/groups/1989208418065298/ - The Symbolic World Reddit: www.reddit.com/r/TheSymbolicWorld/ Social media links: - Facebook: www.facebook.com/TheSymbolicWorld - Twitter: www.twitter.com/pageaujonathan - Instagram: www.instagram.com/jonathan.pageau My intro was arranged and recorded by Matthew Wilkinson. My website designers, Anomalist Design: www.anomalistdesign.com/
In light of my participation in Jordan Peterson's Exodus Seminar, I'm continuing with my own commentary on Exodus. This is my second episode on the subject, where I will cover the burning bush in Exodus 3 all the way up to Zipporah and the circumcision of Moses' son in Exodus 4. Original YouTube video: https://youtu.be/xG72lKeQ5SY My first video on Exodus: Slaves in Egypt: Exodus 1-2: https://youtu.be/3mbZYgZfHo4 Make sure to head to Daily Wire: https://www.dailywire.com/show/exodus ================ - The Symbolic World website and blog: www.thesymbolicworld.com - Merch: www.thesymbolicworld.store - Language of Creation, by Matthieu Pageau: www.amazon.com/Language-Creation…ook/dp/B07D738HD8 Support this podcast: - Website: https://thesymbolicworld.com/support/ - Patreon: www.patreon.com/pageauvideos - Subscribestar: www.subscribestar.com/jonathan-pageau - Paypal: www.paypal.me/JonathanPageau Join the conversation: - Unofficial Facebook discussion group: www.facebook.com/groups/1989208418065298/ - The Symbolic World Reddit: www.reddit.com/r/TheSymbolicWorld/ Social media links: - Facebook: www.facebook.com/TheSymbolicWorld - Twitter: www.twitter.com/pageaujonathan - Instagram: www.instagram.com/jonathan.pageau My intro was arranged and recorded by Matthew Wilkinson. My website designers, Anomalist Design: www.anomalistdesign.com/
In light of my recent participation in Jordan Peterson's Exodus Seminar, I thought I would do a commentary on Exodus for those who are looking for more content on the subject. For the convesation, make sure to head to Daily Wire: https://www.dailywire.com/show/exodus Original video: https://youtu.be/3mbZYgZfHo4 - The Symbolic World website and blog: www.thesymbolicworld.com - Merch: www.thesymbolicworld.store - Language of Creation, by Matthieu Pageau: www.amazon.com/Language-Creation…ook/dp/B07D738HD8 Support this podcast: - Website: https://thesymbolicworld.com/support/ - Patreon: www.patreon.com/pageauvideos - Subscribestar: www.subscribestar.com/jonathan-pageau - Paypal: www.paypal.me/JonathanPageau Join the conversation: - Unofficial Facebook discussion group: www.facebook.com/groups/1989208418065298/ - The Symbolic World Reddit: www.reddit.com/r/TheSymbolicWorld/ Social media links: - Facebook: www.facebook.com/TheSymbolicWorld - Twitter: www.twitter.com/pageaujonathan - Instagram: www.instagram.com/jonathan.pageau My intro was arranged and recorded by Matthew Wilkinson. My website designers, Anomalist Design: www.anomalistdesign.com/
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