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The Jordan was at flood stage when the priests waded in — before the water moved. Obedience came first. Click here to read the sermon “Walk This Way” Joshua 3:1–4; 3:14–16; 4:18–24 It's such a treat to be back with you. My name is Rob Stone. If we haven't met yet, it's so good to be with you. This is my second of what will be three weeks preaching for you here at Yates Baptist Church. And we are in a series we started last week called Onward: Moving Toward the Uncharted. Onward, moving toward the uncharted. And of course we're walking through the book of Joshua. The book of Joshua is one of my favorite books of the Bible, because Joshua finds a people in the middle of a dramatic change, a dramatic shift. The people of Israel, if you follow from the book of Exodus, have been set free from their captivity, from their slavery in Egypt, but they have spent the better part of the last forty years wandering in the wilderness. They essentially lose a generation in the wilderness. But God is raising up a generation that's going to lead them into the promised land. So after the death of Moses, Joshua finds himself tasked with leading the people of Israel into the promised land. They're going to cross the Jordan River and make their way into Israel. I'm very excited about where we are today, because last week we discovered the what. Last week, we discovered the what: that God has called Joshua to lead the people into the promised land, and He made a lot of promises. We saw that Joshua will only inherit what he inhabits — Joshua will only inherit what he inhabits, which is another way of saying God's promise to Joshua is that every place the sole of his foot treads, God has given to him (cf. Josh 1:3, HCSB) [see "A New Dawn, A New Day," July 12, 2026]. And we talked about last week how that can be a promise, but it's not just a promise — it's a principle. And a principle is a promise that is user dependent. It's a promise that depends on whether or not you live it out, because God's promise to Joshua is a promise that depends on Joshua's action. Joshua has to take steps of obedience in order to receive the blessing that comes with God's promise. But if Joshua keeps his feet planted exactly as they are, if Joshua is not willing to be obedient, then the promise becomes a curse for him. Joshua has to take action. Joshua has to take steps of obedience. And I believe that is what God has called us to as well, because as we talked about last week, I believe God has not brought us this far just to bring us this far. There is more to go. There is further to go. And I believe, by God's power, that the best is yet to come. So before we jump into the second week of the series — looking not just at the what, but the how — because the what is great, but a what without a how leaves us all feeling a little confused. It leaves us lacking clarity, especially if we don't know how to get where we're going. Now, we live in 2026, and I have my phone right here — it has some points of the sermon that I'm going to cover. How many of you have your phones with you? Raise your hand if you have your phone, lift it up high. There we go. We are a smartphone people. Okay, let's try it this way — just for my own interest: if you're an iPhone user, raise your hand. Okay. If you use anything else, raise your hand. [Laughter.] Look at you. Come on now — a bunch of green dots showing up in the group texts. "So-and-so reacted to a photo." We can see it now, all you green-dot people, you non-iPhone users in the room. But here's why I mention it: a smartphone is beautiful, especially if you are lost. And really, with a smartphone, how could you ever truly be lost? But I want you to journey with me back to 2001 — December of 2001. I'm a college student at the University of Central Florida. I'm from Florida, by the way — I don't know if there are any other Floridians in the room. Come on, Sunshine State, look how far we've made it. I was a junior at the University of Central Florida, working with a campus ministry called Campus Crusade for Christ that now goes by Cru. Cru has Christmas Conference every year — our big regional conference. Because I was a student in the Southeast, Christmas Conference was held in Atlanta, Georgia. And there are lots of things to love about Atlanta, Georgia — Waffle House, Chick-fil-A, it's all wonderful, I appreciate it. But here's the thing I can't stand about Atlanta: driving in Atlanta is awful. Amen? Around the city of Atlanta is a circle, the perimeter, if you will, and it is a ten-lane highway that just forms a circle all around the city. And depending on where you get on this circle, the directions you're following make no sense, because there's an inner circle and an outer circle. Here I am in Atlanta before the invention of the iPhone. I want you to remember back in the days of a road atlas — you're pulling it out, maybe you've got it hidden in a map somewhere, and you pull that map out and try to figure out, as you're driving, where you're going. None of it is safe. We're going to our service project — how many of our youth went to Passport, by the way? Raise your hand if you were at Passport last week. Come on, vámonos, I love it, great job. So here's the thing: we're doing our service project as part of this conference, and we're headed into a place in Atlanta, and my friend who lives in Atlanta is like, "I know exactly how to get there." And then he proceeded to tell me — and if you don't live in a city, someone telling you the roads and the various points along the way isn't really helpful. So I do what dumb young men do: I go, "Got it. Gotcha. Totally see you there." And I take off, and I'm getting on I-285, this giant thing that goes around the city. I hop on I-285, and I know I need to go two exits west of where we are on the northern part of this highway. So I follow the sign that says west. But the west sign takes me in the opposite direction, because it's telling me where I'm ultimately trying to end up — not where I'm immediately going. Again, a highway that makes no sense. The fine folks of Atlanta, Georgia need to get their stuff figured out. But I turn the wrong way, and now I spend the next hour just looping around the city, seeing all the sights all the way around Atlanta. Finally, someone in my car has a cell phone — I don't own a cell phone yet, this is 2001, this is pre–cell phone days for me. Someone in the car has a cell phone: "Where are you all at?" "We're still on 285, looking for the exit." We eventually make our way there. This time, as we're going back to the hotel from the service project, I didn't just listen to what my friend told me when he told me how to get back. I said, "You go first, and I will follow you." We got back to the hotel in about five minutes. Now, there are wives in the room being very sweet about not elbowing your husbands right now — I appreciate that, I'm grateful for that — because if I had been married at that point, my wife would have said, "Hey, you don't know where you're going. How about you follow someone who does?" You don't know how to get there — why don't you follow someone who knows how to get there? I knew the what. I knew what we were going to do. I just didn't know how to get there, and I thought I could just figure it out. And of course I didn't, because you can't just figure out everything. Sometimes the only way to learn is to watch someone who knows what they're doing, who knows how to do it. And so here we are in week two of the sermon series Onward, with a message I have titled "Walk This Way." Because just like Joshua and the people of Israel, and just like us today, we need to know not just where we're going — we need to know how to get there. And so this is what we find as we open up Joshua chapter three and Joshua chapter four. We're not going to read the entirety of the two chapters — we're going to read some selections of Scripture from these two chapters. But beginning in Joshua chapter three, verse one — this is Joshua 3:1–4: Joshua started early the next morning and left the Acacia Grove with all the Israelites. They went as far as the Jordan and stayed there before crossing. After three days the officers went through the camp and commanded the people, "When you see the ark of the covenant of the Lord your God carried by the Levitical priests, you must break camp and follow it. But keep a distance of about a thousand yards between yourselves and the ark. Don't go near it, so that you can see the way to go, for you haven't traveled this way before." (Josh 3:1–4, HCSB) I love how practical this section of Scripture is. It's this beautiful thing — it's Joshua saying, "Hey, we're going to follow the ark. We're going to follow God. We're going to follow God where He is leading us, but we're going to let God lead the way. We're not going to jump ahead of God," because sometimes in our lives we try to jump ahead of God's will, and we find ourselves not in the place we wanted to be. Amen? Sometimes we go, "I know what God wants for me," and we find ourselves in a place we never thought we would be — in a circumstance we never imagined we would be in. And here's Joshua, and he's saying, "Come on, we're all going to be ready. You're going to get ready to follow." And the reason you're going to follow is because you don't know where we're going — you've never been there before. There's a French philosopher who said these beautiful words: "If we want to reach new lands, we must be willing to lose sight of the shore.”1 I don't know how many of you have maybe been out on a cruise ship — have you been out on the water? There's something terrifying that happens when you get out in the ocean, and suddenly you look around, three hundred sixty degrees, everywhere you look all you see is horizon. That's a scary spot to be, because if all you have is horizon, you don't really know where you are, you don't really know where you're going. For Joshua, he's saying, look, so much of our wandering, so much of the place we've been stuck in for the last forty years, is because we didn't know how to get out of it. We didn't know how to take the next step. We didn't know how to move forward. And here's Joshua saying: we're going to follow God, and God is going to lead us into a new place. But in order for God to lead us to a new place, we're going to have to walk in a brand-new way. We're going to have to go to a place we have never been before. To put it another way: if we want to reach new lands, we must follow a new path. Church, I want you to hear me when I say this. If we want to reach new lands, if we want to be in a new place, if we want to go where we have not been before, then we're going to have to take a brand-new path to get there. Because all the paths that are familiar to us, all the ways that are known to us, all the directions we are comfortable with, just lead us to the places we've already been. If we want to reach new lands, we've got to follow a brand-new path. We've got to be willing to do some new things and move in a new direction. And if we're honest — new is scary. New is scary, and let's be real: I'm in my forties now, I have three kids, I have teenagers at home. New isn't just scary — new feels sometimes a little irresponsible, because I've got people who are counting on me, I've got kids I'm trying to pay for college for. The older I get, new feels like more and more of a risk. So the older we get, new seems to be a bridge just too far. But God didn't bring us this far just to take us this far — which means it's time for us to get used to new. It's time to get comfortable with new. It's time to get comfortable with the risks that come with new, because we want to reach new lands, and you only reach new lands by following a new path. We're going to skip ahead to verse fourteen — this is Joshua 3:14–16: When the people broke camp to cross the Jordan, the priests carried the ark of the covenant ahead of the people. Now the Jordan overflows its banks throughout the harvest season. But as soon as the priests carrying the ark reached the Jordan, their feet touched the water at its edge and the water flowing downstream stood still, rising up in a mass that extended as far as Adam, a city next to Zarethan. (Josh 3:14–16, HCSB) I want you to track what's happening here. There has been a command from Joshua to the officers for what all the people are going to do: hey, we're going to follow a new path, we're going to go a new direction. And the people are being obedient — the people are saying, "I'm ready, we are ready." They have broken camp. The people are leading. The priests carrying the ark step their feet in the water, and the water stops. Now, here's something to know: the Jordan River is not a large river. If you look at pictures of the Jordan, through most of the year it's about the width of this stage — so crossing it through most of the year is not really a huge deal, especially this far south, because once you get this far south, this is the lowest-lying region on planet Earth. The Dead Sea is just south of here. But it's flood season, so we're not talking about just crossing the stage — we're talking about a flood. In October 2024 (sic) [Hurricane Helene's catastrophic inland flooding in Western North Carolina occurred primarily September 26–28], Hurricane Helene came through Western Carolina and dumped an amount of rain the region had not seen in nearly a hundred years. What happened to all the rivers there? They immediately flooded. The problem is, in any mountainous terrain, you build roads next to rivers, because rivers do what water often does — they follow the path of least resistance. If you're engineering roads, you also want to follow the path of least resistance; otherwise, you're going to spend tons of time, energy, and resources cutting roads into a mountain. So when these rivers flooded, it didn't just flood the rivers — it flooded the roads, it flooded the homes, it flooded the businesses. Suddenly you have this whole area of Western North Carolina destroyed essentially by rain, by floodwaters overflowing these rivers, and you become acutely aware of how powerful floodwaters can be. So we get this detail — this is what the Jordan River was like as they're getting ready to cross. Now again, we've got to be comfortable with new, we've got to get comfortable with the risk associated with new, because let's be honest — if any of us was part of the team with Joshua that day, wouldn't we go, "You know, Joshua, if we could just chill here for another three months, this crossing would be much easier. Joshua, you've picked the worst time to do this — these are flooding rivers. We've waited forty years to do this; another two weeks ain't gonna kill us." That's what, let's be honest, that's what we would say if we were with Joshua that day. But we get this detail, and the reason we get this detail is to understand the power of what comes next: "But as soon as the priests carrying the ark reached the Jordan, their feet touched the water at its edge, and the water flowing downstream stood still." Now, what does this immediately remind you of? [A member of the congregation responds.] Q: And what's your name? A: Gail. Y'all give it up for Gail — Gail had the right answer, come on, that's right. This is the same group of people who, forty years earlier, was fleeing Pharaoh and the Egyptian army, and they get to the Red Sea, and what happens when they get to the water (cf. Exod 14:21–22)? Here they are — an entire race of people, an entire ethnicity of people, fleeing their enslavers, and they get to a body of water they cannot cross. It looks like it's over. It looks like this is the end of the story. Surely the people in that moment are terrified for their lives. But God tells Moses to stand up, and what happens to the waters? They part. Now here we are, forty years later, Joshua leading the people to cross the river — a much smaller body of water, but still a significant body of water in flood season — and the priests are carrying the ark, and their feet hit the water, and when their feet hit the water, a wall of water stands. I don't know about you, but when I am afraid, nothing comforts me faster than remembering how God has rescued me before. The older we get, the harder new becomes. But the older we get, the more testimony we have in our rearview mirror. The older we get, the more we have seen, time and time again: "I didn't think there was a way out. I didn't think there was any hope in this situation, and God came through." How many of us — the greatest testimony of our life is something we would have never asked for, something we would have dreaded if someone said it was coming, and yet we can look back on that season and go, "God, thank You. Thank You for bringing me to it, and thank You for bringing me through it. God, thank You, because now I know what You're capable of." There's this beautiful thing that happens before the people step into a new land, before they take this new path to their new destination, to their new future: before any of that happens, God reminds them of His past faithfulness. Church, we need our memories of God's past faithfulness. We need our memories of God's past faithfulness. We need that. [Addressing the media team.] This is the time for that slide to move on — thank you. We need our memories of God's past faithfulness. We need it. Every one of those stories you have — those stories we call your testimony — every one of those stories of God's past faithfulness, we need them. We need every one. We need the stories from the previous generations of God's faithfulness. If you were lucky enough to grow up with a mother and a father who worship the Lord, then you have generations of past faithfulness to talk about. Some of you in this room know what it's like to have generations and generations go before you, and you can tell the story of God's past faithfulness to those generations. And when you hear the stories of God's past faithfulness, it should not lead you to be afraid. It should not leave you suddenly more conservative in your decision-making. The more you are aware of God's past faithfulness, the more boldness you should have to take steps down a new path to a brand-new destination — because God has proven it time and time again, in your own story, in the story of your family before you, in the story of the generations that have gone before. God has been faithful time and time again, and He's not about to quit right now. He's not about to stop! This should be so encouraging for us, church, because seeing this story is the reminder that God is always true to His promise — He is faithful yesterday, today, and forever. So church, when we find ourselves at a crossroads where we've got to pick — hey, are we going to do the same thing we've always done and end up in the same place we've always been, or are we going to do something brand new? Are we going to have enough faith to take a new path to a new destination? If you're struggling with that today, if you're like me, if you're someone who — the older you get, the more you struggle with that kind of decision — I want to encourage you to take a moment today and just remember God's past faithfulness. I want you to remember the ways God showed up time and time again when people were willing to trust Him enough to follow a new path to a new destination. Joshua and the people of Israel, the twelve tribes of Israel, make their way across the river. Historians disagree on the predicted size of the nation of Israel at this time, but somewhere between eighty thousand and two hundred fifty thousand people is what we're talking about, and they have made the journey across the river. Now, moving across a river, especially when it's dry because the water has stopped, doesn't take forever — but when you've got that many people, it takes a while. It takes a while, and I wonder how many people got to the river, saw the water standing still, and still rushed, still ran — "Hey, it's been hours now, it was good for that tribe and that tribe, but I'd better get working fast, I'd better run my way across this river." The people of Israel make their way to the other side. And before they get out of the river entirely, Joshua orders each tribe to choose one person and send that person back to the riverbed to pull a rock out of the dry place they have crossed on. Joshua orders the people to go back, take twelve rocks, and bring those rocks to the west side of the river. They've crossed from the east side to the west side, and here they are on the west side, and they stack up these twelve stones as a monument. And the monument was not to an event. The monument was not to a thing that happened. The monument was about God's faithfulness. When we turn to Joshua 4:18–24, this is what we read: When the priests carrying the ark of the covenant came up from the middle of the Jordan and their feet stepped out onto solid ground, the waters of the Jordan resumed their course, flowing over all the banks as before. The people came up from the Jordan on the tenth day of the first month and camped at Gilgal, on the eastern limits of Jericho. Then Joshua set up in Gilgal the twelve stones they had taken from the Jordan, and he said this to the Israelites: "In the future, when your children ask their fathers, 'What is the meaning of these stones?' you should tell your children, 'Israel crossed the Jordan on dry ground.' For the Lord your God dried up the waters of the Jordan before you until you had crossed over, just as the Lord your God did to the Red Sea, which He dried up before us until we had crossed over. This is so that all the people of the earth may know that the Lord's hand is mighty, and so that you may always fear the Lord your God." (Josh 4:18–24, HCSB) I want to stop here for a second. Look at the Scripture — "This is so." Now, last week we opened up and talked about the what: it's God coming to Joshua — "Joshua, you're going to lead the people into the promised land, into the land I am giving them as an inheritance. You're going to do it, Joshua." There's the what. We started this week looking at the how: here's how we're going to do it. We don't know the way, so we're following God, and God is going to lead us on a new path to a brand-new land. So we've got the what and the how. But as Simon Sinek would say, the most important thing in your life is not the what or the how — the most important thing in your life is the why. Why are you being faithful? Why are you here in church this morning? Why do you give? Why do you sacrifice? Why do you do the right thing when no one is watching, when no one will ever know if you didn't? What's your why? I love that Joshua hears from the Lord — this is the why: "so that all the people of the earth may know that the Lord's hand is mighty, and so that you may always fear the Lord your God." There's a lie we can get sucked into if we're not careful — the lie that everything God has done in the Old Testament is about giving one ethnicity a place to call home. I want you to know that what God is doing in the Old Testament is so much bigger and so much greater than that, because what Joshua is doing is not about a people receiving this plot of land — it's about the whole earth knowing that the Lord's hand is mighty, and so that we may always have fear of the Lord our God, which is what Solomon will say is wisdom (cf. Prov 9:10, HCSB). God's why in getting a group of less than a quarter million people from one side of the river to the next, God's why in what He's going to do next week as we look at the Battle of Jericho, God's why in everything that happens in the rest of the Old Testament is the same: that all the earth may know the Lord and have wisdom, because the beginning of wisdom is the fear of the Lord. God's why is that the whole earth would know Him and have wisdom. I wonder today for us — we've got a called business meeting right after the church service. There's a lot going on at Yates Baptist Church, and let's be honest, I think there's still some confusion. But what I want to let you know is this: if we focus too much on this, we'll miss the whole story, we'll miss the bigger picture, we'll miss what God has come to do. And what I want to let you know is this: everything God has done in your life, everything God has done in this church, everything God has done in every church that has ever been, has been the same as God's why in Joshua chapter four — that the whole world would know Him and walk in wisdom. God's why is that the whole earth would know Him and walk in wisdom. And I wonder today, if that became your why — if that became your why, that everything you did was so that people could know God and walk in wisdom — how would it change things? How would it change your life? How would it change your choices? How would it change your community? How would God bring dead things to life all around you if we adopted that as our why? I love that Joshua gives the why to the people this way — he says, "In the future, when your children ask you." Do you see what's happening? It's Joshua saying, right now, I want you to prepare yourselves to remember, prepare yourselves to remember what God has done, because the day is coming where the next generation is going to ask you what this means, and you go, "I'm so glad you've asked" — because my why, my motivating factor in my whole life, has been to tell you this story. Let me tell you about my God, and let me give you all you need to begin walking in wisdom. So church, we've celebrated two weeks in a row of children and teenagers spending time in camp, spending formative time in community, hearing more about the God we worship. You've got to be a part of it — you've gotten to be a part of it already, in the last two weeks. In the future, when your children ask, you've been able to send your children to places where all they've done is learn about who God is and how to walk in wisdom. So church, today — are you prepared? Are you prepared to remember what God is about to do? Because the testimony of God's might and His work is not just a story for yesterday — that's a story for today. Tomorrow, you have no idea what God might do. You have no idea what God might do. So the question for each and every one of us: are we prepared to remember what God is about to do — what has not yet come to fruition, but which we see by faith and not by sight (cf. 2 Cor 5:7, HCSB)? I believe that's our why, and I believe if it becomes your why, it just might change the whole world. Let me pray for us. Heavenly Father, we love You, we praise You, God. We are people who have testimony, who have story after story of how You have been good, how You have been faithful, how You have delivered us when there seemed to be no other way. And so God, we are asking the same right now, and we are believing by faith, not by sight, that You are about to do a new thing. Would You give us the obedience? Would You give us the courage? Would You give us the boldness to follow You on a new path to a brand-new future? And would You prepare our hearts now to remember what You're about to do, so that as generations come, we can declare Your faithfulness to each and every generation. God, would You help us to live with a why like Yours, like Joshua's? Would You help us to live with a why that says everything I do is so that the whole world will know Jesus and walk in the wisdom His Holy Spirit provides? Jesus, we pray this in Your name. Amen. Endnote 1 This is a summary of the French novelist and essayist André Gide's words as they appear in dialogue near the end of his novel Les Faux-monnayeurs (The Counterfeiters), spoken between the characters Édouard and Bernard. The standard English rendering, from Dorothy Bussy's translation, reads: "One doesn't discover new lands without consenting to lose sight, for a very long time, of the shore." The French original reads: "On ne découvre pas de terre nouvelle sans consentir à perdre de vue, d'abord et longtemps, tout rivage." Works Cited Gide, André. Les Faux-monnayeurs. Paris: Gallimard, 1925. Gide, André. The Counterfeiters. Translated by Dorothy Bussy. New York: Alfred A. Knopf, 1927. The Holy Bible, Holman Christian Standard Bible. 2004, rev. 2009. Nashville: Holman Bible Publishers. Sinek, Simon. Start with Why: How Great Leaders Inspire Everyone to Take Action. New York: Portfolio, 2009. © 2026 Rob Stone. All rights reserved.

The word “faces” in God's word is often used as a synonym for ‘minds,'  such as when ”the LORD used to speak to Moses face to face” [Exod.33 v.11] – and we see this today in Jeremiah.  The prophet is bitterly complaining to God about the attitudes of mind he sees all around him.“O LORD, do not your eyes look for truth?”  [5 v.3] But he does not find truth!  God brings trouble on them,  “but they felt no anguish …  they refused to take correction.  They have made their faces harder than rock; they have refused to repent.”  Jeremiah thinks there will be a different attitude among the rich, but there is not!  “they are all alike … they have no sense … they do not know the way of the LORD” [v.5,4]How parallel this is with the attitudes of mind that exist today!  The people “'have been utterly treacherous to me', declares the LORD. They have spoken falsely of the LORD and have said, ‘He will do nothing; no disaster will come upon us” [v.11,12]  Today, the mature educated people sense the world's future is going to be increasingly difficult, but they in no way sense that there is a Creator who is going to cause this – or make it worse.     Jeremiah is told to “Declare this in the house of Jacob; proclaim it in Judah … Do you not fear me? Declares the LORD … your sins have kept good from you … They know no bounds in deeds of evil; they judge not with justice … Shall I not punish them for these things? … shall I not avenge myself …” [v.20,22.28,29]   And God did avenge himself in the horrible destruction of the Temple and of all Jerusalem.  The chapter ends with a question we should ask ourselves.  After observing “my people love to have it so” the LORD asks the question, “but what will you do when the end comes?”   Do you know what you will do, for our world is so similar in so many ways to Jeremiah's!  God's word alone provides us with the answer – How “hard” is your “face”?  Only our daily reading will enable us to fully absorb that answer – and the more we join together to discuss and more fully understand God's word, the more that answer will become clear to us.

In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today.As we continue our study in this fantastic insight of the Women of the Bible, this morning we shall finish up with Zipporah and then take a look at Miriam the sister of Moses. ZIPPORAH (bird): THE WIFE OF MOSES.Exod. 2:15-22        Zipporah is the wife of Moses, given to him in marriage by her Midianite priest father. She heroically saves Moses and her sons from a random attack from an angel by cutting off her son's foreskin; the explanation for this act is unclear. However, Zipporah is shown as fiercely devoted to her husband, even though he neglects her.        Zipporah is a Midianite woman who becomes the wife of Moses. After Moses kills an Egyptian, he flees from the pharaoh and settles among the Midianites, an Arab people who occupied desert areas in southern Transjordan, northern Arabia, and the Sinai. He meets the seven daughters of Reuel, priest of Midian, at a well; rescues them from shepherds who are harassing them; and fills their jugs with water. In gratitude, Reuel (called Jethro or Hobab in other biblical passages) offers Moses hospitality, then gives him his daughter Zipporah in marriage (Exod 2:21–22). She and Moses have two sons, Gershom and Eliezer (Exod 18:3–4).       Zipporah is the heroine of a bizarre incident that takes place as Moses heads back to Egypt with his wife and sons (Exod 4:20). On their way, at a night encampment, “The Lord met him [Moses] and tried to kill him” (Exod 4:24). No reason is given, just as no reason is given for the angel's attack on Jacob as he came back from Mesopotamia (Gen 32:24). Jacob was alone and wrestled with the angel all night; Moses is with his wife, who comes to his rescue. She takes a flint and cuts off her son's foreskin. She then flings the foreskin at “his” feet, declaring that he is hatan damim to her (Exod 4:26). Zipporah's enigmatic statement has two possible explanations: she flings the foreskin at Moses's feet, saying, “You are a bridegroom of blood to me” (NRSV), or she flings it at Yahweh's feet, saying, “You are a blood father-in-law to me.” (Damim means “blood,” and hatan can mean either “bridegroom” or “father-in-law.”) Either way, her deed and words stop the attack. The story is already difficult for the narrator, who adds a comment that hatan damim refers to circumcision. The situation remains unclear to us. Zipporah, however, understood it and acted decisively to rescue Moses. Zipporah's name, meaning “bird,” combined with her protection of Moses, is reminiscent of the fierce loyalty to her husband Osiris of the Egyptian goddess Isis, who is often portrayed as a bird of prey.        Zipporah is not well rewarded. At some point before the exodus from Egypt, Moses sends her and the children away (Exod 18:2). After the exodus, her father, the priest of Midian (here called Jethro), comes to visit Moses, bringing Zipporah and her two sons. Moses is told that his father-in-law Jethro is “coming to see you, with your wife and her two sons” (Exod i8:6). Moses goes out to greet Jethro and takes him into his tent, but nothing is said about his greeting Zipporah.        Moses' neglect of Zipporah is obvious, as he (not Yahweh) tells the men at Sinai not to approach any women in preparation for Yahweh's approach in three days (Exod 19:2). Since he himself is apparently always in preparation for meeting with Yahweh, we can infer that he never sleeps with Zipporah. In Num 12:1 Miriam and Aaron speak against Moses because of the “Cushite woman” whom he married, but they do not mention her name. Midrashic tradition assumed they were discussing Moses' neglect of Zipporah. Other interpreters see the Cushite woman as a second wife, with Miriam and Aaron opposed to the marriage. But no children are ever recorded for a second wife of Moses.Miriam (rebellion) – Moses Sister – A ProphetessMiriam was the older sister of Moses, and it was she who watched over him when he was placed in a basket on the River Nile. She went on to become a leader of the Hebrews when they escaped from Egypt and went in search of the Promised Land.Miriam is best known for helping to deliver Moses at the Nile River and leading the Hebrew women in singing, dancing, and playing drums after crossing the Red Sea. Later, she and her brother Aaron challenge the actions and authority of Moses. She understands leadership to embrace diverse voices, female and male. But the price of speaking out is severe; Yahweh punishes her, after which she never speaks, nor is she spoken to. Centuries later, prophecy remembers her as the equal of Moses and Aaron in representing Yahweh before the people, and as the inaugurator of a performance and composition tradition of song, drums, and dances in Israel."I will pour out My Spirit upon all flesh: and your sons and your daughters shall prophesy."—Joel 2:28.                Miriam, the prophetess, the sister of Aaron (Exod. 15:20.), is the first of her order mentioned in the Word of Yahweh. While Yahweh never ordained a woman to be priest, nor do we read of women as bishops or pastors in the New Testament, the vocation of "prophetess" is common to both dispensations. Hannah (1Sam. 1:2) was practically a prophetess, and so was Huldah, to whom King Josiah went in his time of perplexity. Deborah (Judges 4:5) was a prophetess (2Kings 22:14), and there were also false prophetesses, such as Noadiah (Neh. 6:14), as well as false prophets.                In the New Testament, Peter expressly declares that the pouring out of the Spirit of Yahweh upon all flesh should be upon sons and daughters, servants, and handmaids, "and they shall prophesy," quoting from the Old Testament. (Joel 2:28-32); compare (Acts 2:17-18.)  A number of those who "spake" "AS THE SPIRIT GAVE THEM UTTERANCE," (Acts. 2:4.) of the wonderful works of Yahweh on the Day of Pentecost, were women speaking in the spirit of prophecy. Philip, the deacon, we read, had four daughters "which did prophesy" (Acts 21:9); the Apostle Paul speaks of those women who labored with him in the Gospel. (Phl. 4:3.) It is he who especially recommends that, when women pray and prophesy, their heads should be covered; and explains what is this office of prophesying in the words: "He that prophesieth speaketh unto men to edification, and exhortation, and comfort." (1Chorin. 11:5; 14:3.) And while Paul commands that women should not speak in church, he ordains that all, i.e., both men and women, may prophesy, one by one, that all may learn, and may be comforted. (1Corin. 14:31-34.)                Yahweh's order in the family is not according to earthly birthright. Speaking of the leaders of His people Israel, He says: "I sent before thee Moses, Aaron, and Miriam." (Micah 6:4.) All these children of Amram were of the prophet order. Miriam was the eldest, Moses the youngest; yet Moses is first mentioned, because he knew his Yahweh more fully than either his brother or his sister. Aaron, his elder brother, ranks next, and Miriam, the eldest of the three, ranks last.     Miriam was a leader of the Hebrew people during the Exodus, the great founding event of Judaism. The episodes we have about her are disjointed and probably only represent a fraction of the stories originally told in the oral tradition of the Hebrew people. The story of Miriam contains four different episodes:   1 Miriam saved her brother Moses, Exodus 2:1-10. This well-known story shows that the survival of the leader of the Exodus, Moses, depended on the courage and ingenuity of one young woman, his sister Miriam.   2 The song of Miriam, Exodus 15:20-21. This fragment of the Song of Miriam is one of the oldest poetic couplets in the Old Testament. It is an example of a literary genre devoted to celebrating military victories with triumphal poems. 3 Miriam's ordeal, Numbers 12. This story is about the authority of established law. Moses was the great lawgiver of the Hebrew people Moses' legislation formed the basis of Hebrew life. The story acknowledged that Miriam and Aaron were both popular leaders, but the Law, represented by Moses, bound them.  4 Miriam's death, Numbers 20:1-2. Miriam died in a waterless place in the wilderness, but Yahweh subsequently caused water to appear there. Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh!Have any questions? Feel free to email me; keitner2024@outlook.com

POWERFUL EXAMPLE OF TORAH SCRIPTURE THAT TESTIFIES OF YESHUA WHO BEARS OUR SIN (See Exod. 34:7 and 1 Pete. 2:24) In this podcast we will learn that indeed the Torah in Hebrew testifies of Jesus just like He taught us in John's Gospel in John 5:39.  This is not apparent in English and so we miss it again!  Few will teach God's word in its historical context and check the Hebrew and not the English.  This podcast does and you'll see that the very word of God shows that the Torah testifies of Jesus in ways that are beyond powerful. One of the first things we encountered in this lesson as what is called "The 13 Attributes of the Lord" that the rabbis came up with.  See the chart below from the website www.CalledOutBelievers.org of how the verese Exod. 34:6-8 show these 13 attributes of God. Also, here's a link to an excellent article on the Jewish understanding of the 13 Attributes from "My Jewish Learning" - https://www.myjewishlearning.com/article/the-13-attributes-of-mercy/ In Christianity we all understand sin as being intentional.  We don't say that someone who acted in error or inadvertently or by mistake, committed a sin.  Sin for Christian is intentional, done on purpose, or a deliberate action against God.  But, in the Bible there are two types of sin, UNINTENTIONAL and INTENTIONAL.  This is so clear when youstudy God's instruction on the Sin Offering in Leviticus 4.  Consider ... Then the LORD spoke to Moses, saying, "Speak to the sons of Israel, saying, 'If a person sins unintentionally in any of the things which the LORD has commanded not to be done, and commits any of them, if the anointed priest sins so as to bring guilt on the people, then let him offer to the LORD a bull without defect as a sin offering for the sin he has committed. (Lev 4:1-3) You can also read what God has to say about this in Numbers 15.   'But when you unwittingly fail and do not observe all these commandments, which the LORD has spoken to Moses, even all that the LORD has commanded you through Moses, from the day when the LORD gave commandment and onward throughout your generations, then it shall be, if it is done unintentionally, without the knowledge of the congregation, that all the congregation shall offer one bull for a burnt offering, as a soothing aroma to the LORD, with its grain offering and its drink offering, according to the ordinance, and one male goat for a sin offering. (Num 15:22-24) The Sin Offering is thus only for cleansing UNINTENTIONAL sins and not sin as Christians know it, INTENTIONAL.   Jewish scholars agree that there is NO sacrifice or ritual in the Hebrew Scriptures, the Old Testament, to forgive intentional sin.  There are no number of goats and sheep that can be sacrificed to erase someone's intentional sin.  Here's an awesome article that goes into this big time.  This Jewish scholarly article thus supports our Christian understanding.  What would we expect?  It supports the reason why Jesus came.  He came to die so our sins (intentional) would be atoned for and we would regain a right standing with God.  The Sinai Covenant did not have such a sacrifice.  So Jesus came and provided the WAY back to the Father and He can therefore say He came and the Sinai Covenant, as Jesus said, "It is finished."  Check out the article.  https://www.jewfaq.org/qorbanot.htm#Purposes In this lesson we focus on Exod. 34:7 where it says about God that He forgives inquity, transgression, and sin.  But, the word is not forgives but the Hebrew word NAHSAH (H5375) which has the conceptual idea of carrying a burden, bearing a load, lifiting something up, taking something away.  God is giving us an amazing picture of what forgiveness "looks like."  What is so awesome is that God, who is Jesus, since Jesus is only a face of the Lord (see lesson 75) carries our sin to a special place and to a special time.  He takes our sins to the His Cross. Shown below are links to Bible lessons I have done that go into these ideas in depth.  I list them for your reference so that you can consider studying the very words of God and enhancing your understanding that the 13 Attributes of Yahvay are all about Him, Jesus, who is God, a manifestion of the Lord. LINKS FOR LOM PODCASTS YOM KIPPUR 1ST – IT IS FINISHED AND 2ND – THE GOAT AND THE LAMB https://youtu.be/LtiB77wbNd8?si=zDi2upP9WPMh1kh5 https://youtu.be/KoI6_yUnT2w?si=ftKR9QfBLWtcGAEE TORAH IS FINISHED BY THE CROSS https://youtu.be/-FSJ0GytjSo?si=yl4PrBP1EkWUDYzO Also, check out the article I wrote from one of my classbooks.  It addresses unintentional and intentional sin, the Hebrew word NAHSAH and how it is used in God's word, and how Jesus as God, the only God,  carries our sins like bearing a heavy load to the cross. Rev. Ferret - who is this guy?  (Ferret - somewhere in the Galilee) What's his background?  Why should I listen to him?  Check his background at this link - https://www.dropbox.com/s/ortnret3oxcicu4/BackgrndTeacher%20mar%2025%202020.pdf?dl=0

In this study we will take a look at the miracles that Yahweh performed on the Egyptians, when Israel was held in bondage, during this period in Exodus. We will see that those miracles were against the Egyptian deities or gods that they worshipped.The story of Moses is not just the story of the freedom of a group of slaves from Egypt in the second millennium BCE. It is the blueprint of the Plan of Salvation of the world as seen from the structure laid down in the Bible. Moses was the prototype of the Christ or Messiah. More importantly, the nation of Israel saw Moses as a prototype and the Bible record illustrates that point. Moses said: ‘And Yahweh said unto me, they have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.' (Deut. 18:17-18).In this study I begin in Exodus Chapter 11The warning of the Last Plague1                       The Lord said = Or “Yahweh had said.” The first three verses of this chapter are parenthetical. Before Moses relates the last warning given to Pharaoh, he feels it right to recall to his readers' minds the revelation and command which had been previously given to him by Yahweh.2                       borrow = shaw-al, request or ask3                       And the Lord gave the people favour in the sight of the Egyptians, = So that they freely and willingly lent them the things they asked of them; which seems to be said by way of anticipation, for this was not done until the following plague was inflicted, see Exod.12:35,  The people = ‘am' ‘ayin-mem' ‘Aleph-tav'Ayin = (eye) watch, know, shade (this letter is basically silent) Mem = (water) chaos, blood, mightyAleph = (ox) strength, strong, power, leader Tav = (cross) sign, covenant seal, mark and cross The Hebrew Letter ‘ayin'is a picture of the eye, the Hebrew Letter ‘mem' is a picture of the sea representing mass. Combined these mean "see a mass". A large group of people in one location. But when we add the ‘eth' ‘Alpeh-Tav' we are not talking about any group of people, but Yahweh/Yahshua Messiah's Elect.5                       that sitteth upon his throne = this phrase to Pharaoh and not to the eldest son.   First-born of the maidservant = the meanest person in the kingdom is contrasted with the noblest. Grinding the corn, the lowest labor, was the work of women, slaves and captives. Two portable millstones are used for the purpose, of which the uppermost is turned by a small wooden handle and during the operation the maid sits behind the mill   First-born of beasts = the plague of the cattle described in Chapter 9:6 was limited to the ‘cattle which are in the field'. The Hebrew word for cattle in 9:6 is ‘mikneh', whereas here the word ‘behemah' is used. The Egyptians paid divine honors to various animals; and the first born of all these beasts were to be doomed.6                       And there shall be a great cry throughout all the land of Egypt = Of parents for the loss of their firstborn sons, their heirs, the support and glory of their families; children for the loss of their elder brethren; and servants for the loss of the prime and principal in their masters' houses; and all in a dreadful fright, expecting instantly death themselves. I read from Thomas Horn Book ‘The Gods' PDF page 82, to close the section on the death of the firstborn.Book of Wisdom of the Apocrypha Chapter 17Wis 17:1For great are thy judgments, and cannot be expressed:therefore unnurtured souls have erred. Wis 17:2For when unrighteous men thought to oppress the holy nation;they being shut up in their houses, the prisoners of darkness,and fettered with the bonds of a long night, lay [there] exiledfrom the eternal providence. Wis 17:3For while they supposed to lie hid in their secret sins, theywere scattered under a dark veil of forgetfulness, beinghorribly astonished, and troubled with [strange] apparitions. Wis 17:4For neither might the corner that held them keep them fromfear: but noises [as of waters] falling down sounded about them,and sad visions appeared unto them with heavy countenances. Wis 17:5No power of the fire might give them light: neither could thebright flames of the stars endure to lighten that horriblenight. 7                       But against any of the children of Israel shall not a dog move his tongue, against man or beast = That is, no hurt should be done to man or beast among them, to the firstborn of either of them, so there would be no noise or cry in their dwellings, but the profoundest silence, stillness, and quietness among themthat ye may know how that the Lord doth put a difference between the Egyptians and Israel = by preserving them and theirs, when the firstborn of Egypt were destroyed, and by causing stillness and quietness among them when there was an hideous outcry and doleful lamentation among the Egyptians; and by bringing Israel quietly out from among them, none offering to give the least molestation. Have any questions? Feel free to email me keitner2024@outlook.com

In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today.As we continue our study in this fantastic insight of the Women of the Bible, this morning we shall take a look at Jochebed and Zipporah.JOCHEBED (Yahweh Gloried): THE MOTHER OF MOSES.Jochebed, wife of Amram and mother of Moses, Aaron, and Miriam, is mentioned by name only in Exod 6:20 and Num 26:59, both genealogical listings. Jochebed, whose name apparently means YHWH is glory,” is notable as the first person in the Bible to have a name with the divine element yah, a shortened form of YHWH.Jochebed, wife of Amram and mother of Moses, Aaron, and Miriam, is mentioned by name only in Exod 6:20 and Num 26:59, both genealogical listings. The narrative in Exodus 2 about Moses' birth introduces her, without providing her name, as a member of the priestly tribe Levi; she marries a Levitical man, also unnamed here. The mother, in defiance of the Pharaoh's order that every male Hebrew child be killed, hides her newborn son for three months and then places him in a basket in the Nile. Pharaoh's daughter (also unnamed) finds the child and accepts the offer of Moses's sister Miriam, who witnesses the rescue of her brother, to find a Hebrew woman as a wet nurse for the infant. The narrative cleverly places Jochebed as the caregiver for her own son.The story in Exodus 2 clearly focuses on Moses, whose rescue from the river resembles other birth tales presenting culture heroes. The omission of the names of the child's family members contributes to the heightened interest in Moses. The genealogical information about his mother, as not only the daughter of Levi but also as the wife (and aunt!) of a Levite, serves to highlight the priestly pedigree of both Moses and Aaron. In addition, Jochebed, whose name (Hebrew yokheved) apparently means “YHWH is glory,” is notable as the first person in the Bible to have a name with the divine element yah, a shortened form of YHWH. The tradition that Moses announces to the Israelites that YHWH is the name of their Elohim (Exod 6:1–8) is thus embedded in his maternal lineage: if his mother bears YHWH's name, Moses learned it from her.Pharaoh's daughter said to Jochebed: "Take this child away and nurse it for me, and I will give thee thy wages." (Exod. 2:9.)This is the last we hear of Jochebed, Moses' mother.THE RESULT OF HER LIFE's WORKwas the man Moses. The true mother lives again in her son. There is the answer to her prayers; there is the result of her watchfulness; there is the true correction of her own faults reproduced in her son. Moses might never have been the man he was had it not been for Jochebed.                Who knows how many a leader of Yahweh's people may be at the present time in course of training by some pious mother? Who knows but that the little James or John or William, who is playing with the kitten in the living room, may someday become a man to whom hundreds or thousands may look for help and direction? Oh let every mother who reads these pages understand her vocation when a higher than Pharaoh's daughter says to her: "Take this child and nurse it for Me, and I will give thee thy wages."                But the wages of Jochebed were not to be given by the princes of this world. To be the mother of a Moses, whom Yahweh knew face to face, like who there arose not since in Israel (Deut. 34:10): this was an honor which none but Yahweh could give. ZIPPORAH (bird): THE WIFE OF MOSES.Exod. 2:15-22                Zipporah is the wife of Moses, given to him in marriage by her Midianite priest father. She heroically saves Moses and her sons from a random attack from an angel by cutting off her son's foreskin; the explanation for this act is unclear. However, Zipporah is shown as fiercely devoted to her husband, even though he neglects her.                Zipporah is a Midianite woman who becomes the wife of Moses. After Moses kills an Egyptian, he flees from the pharaoh and settles among the Midianites, an Arab people who occupied desert areas in southern Transjordan, northern Arabia, and the Sinai. He meets the seven daughters of Reuel, priest of Midian, at a well; rescues them from shepherds who are harassing them; and fills their jugs with water. In gratitude, Reuel (called Jethro or Hobab in other biblical passages) offers Moses hospitality, then gives him his daughter Zipporah in marriage (Exod 2:21–22). She and Moses have two sons, Gershom and Eliezer (Exod 18:3–4).Zipporah is the heroine of a bizarre incident that takes place as Moses heads back to Egypt with his wife and sons (Exod 4:20). On their way, at a night encampment, “The Lord met him [Moses] and tried to kill him” (Exod 4:24). No reason is given, just as no reason is given for the angel's attack on Jacob as he came back from Mesopotamia (Gen 32:24). Jacob was alone and wrestled with the angel all night; Moses is with his wife, who comes to his rescue. She takes a flint and cuts off her son's foreskin. She then flings the foreskin at “his” feet, declaring that he is hatan damim to her (Exod 4:26). Zipporah's enigmatic statement has two possible explanations: she flings the foreskin at Moses's feet, saying, “You are a bridegroom of blood to me” (NRSV), or she flings it at Yahweh's feet, saying, “You are a blood father-in-law to me.” (Damim means “blood,” and hatan can mean either “bridegroom” or “father-in-law.”) Either way, her deed and words stop the attack. The story is already difficult for the narrator, who adds a comment that hatan damim refers to circumcision. The situation remains unclear to us. Zipporah, however, understood it and acted decisively to rescue Moses. Zipporah's name, meaning “bird,” combined with her protection of Moses, is reminiscent of the fierce loyalty to her husband Osiris of the Egyptian goddess Isis, who is often portrayed as a bird of prey.Zipporah is not well rewarded. At some point before the exodus from Egypt, Moses sends her and the children away (Exod 18:2). After the exodus, her father, the priest of Midian (here called Jethro), comes to visit Moses, bringing Zipporah and her two sons. Moses is told that his father-in-law Jethro is “coming to see you, with your wife and her two sons” (Exod i8:6). Moses goes out to greet Jethro and takes him into his tent, but nothing is said about his greeting Zipporah.Moses' neglect of Zipporah is obvious, as he (not Yahweh) tells the men at Sinai not to approach any women in preparation for Yahweh's approach in three days (Exod 19:2). Since he himself is apparently always in preparation for meeting with Yahweh, we can infer that he never sleeps with Zipporah. In Num 12:1 Miriam and Aaron speak against Moses because of the “Cushite woman” whom he married, but they do not mention her name. Midrashic tradition assumed they were discussing Moses' neglect of Zipporah. Other interpreters see the Cushite woman as a second wife, with Miriam and Aaron opposed to the marriage. But no children are ever recorded for a second wife of Moses.

Sermon by David Rountree on 6/28/26 at New Covenant Church in Anderson, SC. Scripture: Various Texts Outline: UNDERSTANDING COMMON GRACE - WAYS: 1. Universal Common Grace: General blessings to all creation. Job 33:4; 34:14, 15; Ps. 104:24-30 2. General Common Grace: General blessings on mankind. a. Restrain sin, maintain social order. Gen. 6:3; Isa. 63:10-14; Acts 7:51 b. Artistic abilities. Exod. 31:3-6; c. Intellectual insight. Job 32:8 3. Covenant Common Grace: blessings only found in the covenant community. Heb. 6:4-6; 1 Cor.7:14 UNVEILING COMMON GRACE - WORKS (additional examples): 1. Summary 2. Provides Performance Abilities 3. Restrains Sin 4. Preserves the true, good and beautiful 5. Enables civil and social righteousness 6. Brings many general blessings UNLEASHING COMMON GRACE - WISDOM: 1. Teach Celebration 2. Teach Children 3. Teach Conversion 4. Teach to Treasure Church www.ncchurch.net

One of the more pivotal chapters. The people of God have moved to kadesh barnea The Lord spoke to Moses saying send men to spy out cannan Deut 1:19 Go up take possession and do not fear nor be afraid, but the people want to send in spies. Moses said let's go take it but they want to check it out first Now in numbers 13 this is what is happening V8 God changes The name from God saves to Yahweh saves so he is now Joshua. V17 go see what the land is and what the people and land is like, warriors or fortified cities, or camps and weak people Go and spy out from the bottom to the top Cut cluster of grapes, need a pole to carry and Eschol means cluster George Whitfield with out amplification could preach and Benjamin Franklin figured out 24000 people could hear him when he preached: Everything that is needed to live here it is flowing with milk and honey and God is right.  This is the report but However, the people who dwell in the land are strong, and the cities are fortified and very large. And besides, we saw the descendants of Anak there. - Numbers 13:28 The Amalekites dwell in the land of the Negeb. The Hittites, the Jebusites, and the Amorites dwell in the hill country. And the Canaanites dwell by the sea, and along the Jordan." - Numbers 13:29 All these people were Canaanite people and were descendants of Noah. God said he would punish them but was waiting on their sin to be full grown and He is going to use the Israelites to judge them 30 But Caleb quieted the people before Moses and said, "Let us go up at once and occupy it, for we are well able to overcome it."31 Then the men who had gone up with him said, "We are not able to go up against the people, for they are stronger than we are." - Numbers 13:30-31 They saying this land devours its inhabitants means they are always at war and there are giants in the land. They say these are like the Nephilim. Josh believes these are the great and mighty people of Seth.  They believe the Nephilim survived the flood and we cannot win against them. Ch 14 The people wept because the went through the wilderness and now are at the promised land and it is over since we cannot go in and do what God says to do.  They say we no longer trust God anymore Moses and Aaron fall on their face and worship God since they reject God and their leadership   Joshua and Caleb tear their clothes and said to all the congregation of the people of Israel, "The land, which we passed through to spy it out, is an exceedingly good land. - Numbers 14:7 The battle is between faith and fear.  Then all the congregation says to stone them with stones now But the glory of the Lord appeared int the tent 11 And the LORD said to Moses, "How long will this people despise me? And how long will they not believe in me, in spite of all the signs that I have done among them? 12 I will strike them with the pestilence and disinherit them, and I will make of you a nation greater and mightier than they." - Numbers 14:11-12         In spite of God had done they still don't believe.. God says He will disinherit them, destroy them and make a nation of Moses       We cannot be paralyzed and live in fear of the obstacles that are in the way of God's plans How many times do we have to see in Scripture and our lives God doing his will in spite of the obstacles and yet we still don't believe We must believe no matter what.  Remember what God says to Joshua after Moses dies and He says be strong and courageous and do my will and you will have success God had proved His supernatural power to the Israelites many times since they left Egypt. How easily we forget when we focus on the wrong things. "The will of God will never lead us where the grace of God can't provide for us or the power of God protect us. If our daily prayer is, 'Thy will be done,' and if we walk in obedience to God's will, then what is there to complain about? A complaining spirit is evidence of an ungrateful heart and an unsurrendered will. By our grumbling, we're daring to say that we know more than God does about what's best for His people!" (Warren Wiersbe) They allowed their fear to steal their faith and trust in God. Instead of trusting they grumbled. They wanted to return to Egypt, where they were slaves. Their old life is what they knew, but it is what God freed them from, now they keep wanting to return.             Why do people return to their old life? What causes them to do this? Focusing on circumstances and relying on their own ability, instead of focusing and relying on God and trusting Him.       They keep looking back instead of pressing on forward. Lot's wife looked back longing for her old life in Sodom, what happened to her?         Philippians 3:12-17 Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me.  13 Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, 14 I press toward the goal for the prize of the upward call of God in Christ Jesus. 15 Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise, God will reveal even this to you. 16 Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind. 17 Brethren, join in following my example, and note those who so walk, as you have us for a pattern. Proverbs 26:11, As a dog returns to its vomit, so a fool repeats his foolishness. Instead of pressing on forward with the LORD, they kept wanting to return to their slavery, how foolish. Do the best to come up with the best we can conceive of God's greatness and then realize that it's infinitely greater than all we can ask or believe.. ATTEMPT great things for God and expect great results. God doesn't want our ability but our availability God was teaching the Israelites a basic lesson of the life of faith, namely, that the real power in the lives of God's people is God's power. As we trust and obey God, He releases His power through us. We are never adequate in ourselves, but God empowers the obedient and trusting. Jesus taught His disciples the same lesson when He multiplied the loaves and fishes— twice. 2Co 3:5 Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God, Power of intercession prayer 13 But Moses said to the LORD, "Then the Egyptians will hear of it, for you brought up this people in your might from among them, 14 and they will tell the inhabitants of this land. They have heard that you, O LORD, are in the midst of this people. For you, O LORD, are seen face to face, and your cloud stands over them and you go before them, in a pillar of cloud by day and in a pillar of fire by night. - Numbers 14:13-14                The failure of the Israelites grew out of unbelief (cf. Heb. 3:19). The majority failed to believe that God would give them the land of their enemies as He had promised.            "Like Pharaoh, they were hardening their hearts and ignoring God's clear command. Moses Intercedes              In verses 13-19 Moses intercedes again for the people. Similar to the last lesson, Moses appeals to the LORD's character and reputation. He repeated God's words back to Him-praying scripture. Not important that his name is great but God's glory is important Plead for God's grace Our prayers matter         "Here is a whole nation rescued from ruin by the effectual fervent prayer of one righteous man [cf. James 5:16]."            V17 Let your power be great This rebellion was a test for Moses, similar to the test that Abraham faced when God told him to sacrifice Isaac (Gen. 22) If He had actually done what He threatened to do, God could still have fulfilled His promises to Abraham, by destroying and dispossessing all the other living Israelites, and by sparing only Moses and his descendants. However, God could not have fulfilled the prophetic promises that He had given through Jacob (Gen. 49)—had He done so. There would have to be descendants of Judah, from whom a great ruler would come (Gen. 49:10), as well as some future for the other tribes.             Perhaps God meant that He would completely destroy that older generation of Israelites immediately, wiping them out in one blow, instead of gradually (cf. Exod. 32:10). Our sins can have irreversible consequences in our lives even though they are forgiven 20 Then the LORD said, "I have pardoned, according to your word.21 But truly, as I live, and as all the earth shall be filled with the glory of the LORD, 22 none of the men who have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have put me to the test these ten times and have not obeyed my voice, 23 shall see the land that I swore to give to their fathers. And none of those who despised me shall see it. - Numbers 14:20-23 Children will inherit and will not be prey All but Joshua and Caleb will die in the desert and will not enter into His rest Leadership die immediately because they have the greater responsibility       This oath was fulfilled partially when Israel entered the Promised Land (cf. Josh. 2:9- 11), but it will be fulfilled completely when God consummates His dealings with Israel in the future.              The failure of the Israelites would not frustrate God's purpose to manifest His glory throughout the earth, through the seed of Abraham. Even though the present generation would die in the wilderness, Caleb (and Joshua, not mentioned here in v. 24 but in v. 30) would enter the Promised Land.          Though some take the number ten as a round number, the text does record ten times the Israelites tested God (v. 22) by complaining: At the Red Sea (Exod. 14:11-12) At Marah (Exod. 15:23) In the wilderness of Sin (Exod. 16:2) In the wilderness of Sin (Exod. 16:20) In the wilderness of Sin (Exod. 16:27) At Rephidim (Exod. 17:1-2) At Horeb (Exod. 32) At Taberah (Num. 11:1-3) At Kibroth-hattaavah (Num. 11:4-34) At Kadesh (Num. 14:1-3) "… this passage intends to show that the people failed to inherit the Promised Land and hence died in the wilderness without inheriting the blessing, not so much for a specific act of disobedience or for fear of the battles that lay ahead, but rather for the simple fact of their unbelief. They failed to trust in God."                   Next the people repent, now we will go. It is too late at this point.  Is this not scary to us.  The Lord has every right to say no.  The Lord does not have to save any of us.  It is a privilege not a right. The lesson is don't sin, live in faith and trust Him Two things, don't presume on Gods grace Don't try to do what God only can do They were only 3 days away. They could have been on their way to conquer the land, but they refused. This section of text teaches us important lessons about inadequacy and adequacy. The 10 spies, who did not want the Israelites to enter the land, felt inadequate (cf. John 15:5). In this, they were being realistic. However, they should have compensated for their feelings of personal inadequacy, by reminding themselves of God's complete adequacy (cf. 2 Cor. 12:9; Luke 1:37; Matt. 19:26; Phil. 4:13). 1Sailhamer, p. 388.            God was teaching the Israelites a basic lesson of the life of faith, namely, that the real power in the lives of God's people is God's power. As we trust and obey God, He releases His power through us. We are never adequate in ourselves, but God empowers the obedient and trusting. Jesus taught His disciples the same lesson when He multiplied the loaves and fishes— twice. Joshua 14 Josh's one of his favorite scriptures Just whipped everyone and now Joshua says it is time to conquer the land, won the major battles.  Joshua and Caleb are 45 years older than everyone else.  Took five years to get to this place. Caleb says give me the mountains and the giants and I will show you what I SAID 45 years ago about GOD is true and He will win the battle The old name was for the leaders of these people and now it is the mountains of God 6 Then the people of Judah came to Joshua at Gilgal. And Caleb the son of Jephunneh the Kenizzite said to him, "You know what the LORD said to Moses the man of God in Kadesh-barnea concerning you and me. 7 I was forty years old when Moses the servant of the LORD sent me from Kadesh-barnea to spy out the land, and I brought him word again as it was in my heart. 8 But my brothers who went up with me made the heart of the people melt; yet I wholly followed the LORD my God. 9 And Moses swore on that day, saying, 'Surely the land on which your foot has trodden shall be an inheritance for you and your children forever, because you have wholly followed the LORD my God.' 10 And now, behold, the LORD has kept me alive, just as he said, these forty-five years since the time that the LORD spoke this word to Moses, while Israel walked in the wilderness. And now, behold, I am this day eighty-five years old. 11 I am still as strong today as I was in the day that Moses sent me; my strength now is as my strength was then, for war and for going and coming. 12 So now give me this hill country of which the LORD spoke on that day, for you heard on that day how the Anakim were there, with great fortified cities. It may be that the LORD will be with me, and I shall drive them out just as the LORD said." 13 Then Joshua blessed him, and he gave Hebron to Caleb the son of Jephunneh for an inheritance.14 Therefore Hebron became the inheritance of Caleb the son of Jephunneh the Kenizzite to this day, because he wholly followed the LORD, the God of Israel. 15 Now the name of Hebron formerly was Kiriath-arba. (Arba was the greatest man among the Anakim.) And the land had rest from war. - Joshua 14:6-15

Proper 6: Exod. 19:1-8; Ps. 100; Rom. 5:1-11; Matt. 9:35-10:15 (Fr. David Smith)

“I believe,” the father cried — before the doubt. A sermon on Scripture's most poignant confession and its meaning for today's doubters. Click here to read the sermon I Believe — Help My Unbelief! Mark 9:14–29 It is great to be with you here today. I want to give all these musicians a hand — thank you, Keith, and thank you to everyone up here. I love all the instruments, and even Michael Jessup is making a joyful noise over there. God bless you guys. I want you to know first and foremost that I am praying for Pastor Christopher, for his family, and for Yates Baptist Church during this time of transition. I also want some of you to know — I'm sure some of you are thinking, who is Marty Childers, and what is Tri-West? It used to be called Yates Baptist Association. We had to change our name because things kept getting confused. People would come to our building looking for you, and people would come here looking for us, and checks got crossed, and a lot of things happened. So that is one of the reasons we changed the name. We are Triangle West, the western part of the Triangle Baptist Network. We say Tri-West. But more than that, I want to give you a real quick infomercial, because I want you to know who we are as Tri-West. I have had the privilege for the last almost ten years — Mike, in October it will be ten years — to work with this association. I have had the privilege of working with many people from this church, and I just want you to know that we are all about strengthening, planting, and resourcing the local church to fulfill the Great Commission. Strengthening, planting, and resourcing the local church. When I first got here, if I'm really honest, a lot of associations in North Carolina had their own plans, and they did a lot of things, and they asked the churches to come along and help them execute those plans. But we said no — we want to flip the script, because God's Plan A is the local church. So the association wants to do everything we can to help the local church fulfill the Great Commission. As a part of that, we are helping revitalize churches, and we are helping to plant new churches. In fact, just in the last year and five months, we have seen four new church plants start in our area — in Durham, in Chapel Hill, in Hillsborough, where I live. And your participation in our association actually helped fund some of those things. Just recently we voted to send five thousand dollars to a youth camp in Haiti that Yates Baptist Church has been supporting for many, many years. As you are a part of this network, you are also helping church planters in Oaxaca, Mexico — two weeks from today I will be in Oaxaca with about thirty-five students, and I am looking forward to that. Your participation also helps us with a Farsi-speaking church in Armenia, which is a story I would love to come back and tell you more about. As we participate together as a network of about sixty-five churches in the greater Durham area, we can do more together. We are trying to help churches not to be silos, not to be isolated, but to look around and say, hey, you are doing that too — let us see how we can collaborate. I want you to open your Bibles, or your apparatus, to the Gospel of Mark, chapter nine. We are going to be looking at verses fourteen through twenty-nine. I am going to read through verse twenty-four first, and then I want you to keep your Bibles or your phones open there, because we will come back to the rest of the passage a little later. Mark, chapter nine, beginning at verse fourteen: And when they came to the disciples, they saw a great crowd around them, and scribes arguing with them. And immediately all the crowd, when they saw him, were greatly amazed and ran to him and greeted him. And he asked them, "What are you arguing about with them?" And someone from the crowd answered him, "Teacher, I brought my son to you, for he has a spirit that makes him mute. And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigid. So I asked your disciples to cast it out, and they were not able." And he answered them, "O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me." And they brought the boy to him. And when the spirit saw him, immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth. And Jesus asked his father, "How long has this been happening to him?" And he said, "From childhood. And it has often cast him into fire and into water, to destroy him. But if you can do anything, have compassion on us and help us." And Jesus said to him, "'If you can'! All things are possible for one who believes." And immediately the father of the child cried out and said, "I believe; help my unbelief." (Mark 9:14–24, ESV) [Prayer] Father, we thank you for this time to worship you. We thank you that we have had this moment to lift songs to you. We are here to praise your name, but we are also here to be taught, and to be encouraged, and to be challenged to live the life that you have called us to live. So Father, I pray that you would use this passage, that you would use this Scripture, and that you would teach us the things we need to learn today. Father, I pray that we would listen as your Spirit teaches us. In Jesus' name I pray, amen. Do you believe? Charles Blondin was a famous French acrobat who made international history as the first person to cross Niagara Falls on a tightrope, on June 30, 1859. He successfully traveled along a more than thousand-foot-long, two-inch-thick cable suspended 160 feet above the raging waters. Over the next few years, Blondin crossed Niagara Gorge more than 300 times, consistently raising the stakes each time with a new dangerous theatrical variation of his walk. He walked across on stilts. He put himself in a body sack and went across. Once, in the middle of the gorge, he set up a small stove and made an omelet, then lowered it down to someone waiting in a boat on the water below. One day after crossing, he brought out a wheelbarrow. He asked the crowd: how many of you think I can push that wheelbarrow across? Hands went up. How many of you think I can take a person across in it? Hands went up again. Who wants to volunteer? Silence. Do you believe? You will notice that we started in verse fourteen, right in the middle of the chapter. It opens by saying "they came to the disciples" — but who is "they"? That is Jesus, Peter, James, and John. They had just come down from what we call the Mount of Transfiguration. We do not know exactly which mountain it was, but it was a mountain, and they were descending from a moment in which Peter, James, and John had seen a glimpse of God's glory. For just a moment — the text does not give us the mechanics of how it happened — Jesus' humanness seemed to be peeled back, and they saw him in white, blinding in its intensity. Peter had wanted to stay there. But as they came down the mountain, they walked straight into chaos. How many of you have had a mountaintop experience and then come back to find that life hits you? It seems like almost every time I go on a mission trip, I come back so full, and then I hit the muck of life — the junk, the everyday things that have to happen. That is exactly what is happening here. They descend from the mountain and walk into confusion. At the bottom, Jesus finds a desperate father — and Happy Father's Day, we will come back to that in a moment. He finds a tormented child. He finds nine frustrated disciples. He finds a crowd who may be looking for a spectacle, just waiting to see what is going to happen. He finds religious leaders ready to argue. This is the context into which Jesus steps. Do you believe? These are the final months of Jesus' earthly ministry. He had been with his disciples for three years. He had fed the five thousand, he had fed the four thousand, he had done many miraculous things. And now he comes down from the mountain and walks directly into a crisis. I believe that a crisis is an opportunity for God to show up. I believe a crisis is where God does some of his best teaching. Some of you are thinking back to situations in your own life — maybe this past year, maybe a decade ago, maybe a long time ago — when you were in a situation you did not understand at all, and now, looking back, you can see it clearly: oh, that is what God was doing. A crisis is where God shows up. The first thing I want to share with you today — and for those of you who take notes, feel free — is that this is a story about faith. The boy's father had come looking for Jesus, but Jesus was not there. Still, he was encouraged, because some of Jesus' disciples were right there — maybe they could help his son. He would have been glad had they succeeded. For whatever reason, their efforts were lacking. And by the time Jesus and the three disciples arrived, an argument was already going on. The first question Jesus asks is, "What are you arguing about?" I can imagine the disciples going up against the scribes, and then — as these things tend to escalate — the disciples maybe turning on each other. Well, we were not able to cast it out because you said the wrong words. You lifted your hand wrong. You did not do it the way we did last time. You know how that goes. Our enemy is always looking to divide us. And then Jesus responds. His response is pretty heavy. "O faithless generation, how long am I to be with you? How long am I to bear with you?" He asked a version of that question several times throughout the Gospels. The one that always comes to my mind is when they were crossing the Sea of Galilee and a great storm came up. Jesus was asleep in the back of the boat. The disciples came and woke him: "Master, Master, don't you care? We're going to die!" Jesus stood up, spoke to the wind and the waves, and the sea went calm. But then he turned to his disciples and asked, "Where is your faith?" (cf. Luke 8:25, ESV). Do you believe, or do you not? I do not know where you are today, but I want to ask you the same question. Where is your faith? How is your faith? On our phones we can check the weather. I have not found an app yet to check my faith — today it's pretty low, today it's high. How is your faith? Now, we can be very judgmental on this father, because we already know what he is about to say. We know he is going to say, "I believe; help my unbelief." And we tend to fall hard on that second part — on the unbelief. But before he said "help my unbelief," he said "I believe." Before he admitted his doubt, he declared his faith. I think this is one of the most poignant statements in all of Scripture. The man — this father — pulls back the mask, pulls back the curtain. He is being transparent. He is open and honest. He is saying: I believe, I want to believe, I really, really want to believe, but I am struggling to believe. His honesty matters. We have to remember that we are on this side of the resurrection — he was on the other side. He did not have the whole story. And he was struggling, but he wanted to believe. Maybe some of us are struggling today. Maybe some of us have been there. "I believe; help my unbelief" (Mark 9:24, ESV). I felt that way this week. Maybe you have too. Did you notice, though, that he said "I believe" first? That was his first statement. He did not lead with I'm really struggling, but I'm trying. He led with I believe. And I think that matters enormously. It is also interesting that he says to Jesus, "If you can, have compassion on us and help us." I almost wish there were a question mark in Jesus' response — "If you can?" — as if he is saying, do you know who you are talking to? And then he goes on: "All things are possible for one who believes" (Mark 9:23, ESV). That is the first thing I want you to remember. This is a story about faith. By the way — this is a book about faith. The second thing I want to share is that this is also a story about failure. We do not like to talk about that, do we? We would prefer to talk about success stories. We would prefer to talk about how the walls of Jericho came tumbling down (cf. Josh 6:20), about how Moses led the Israelites through on dry ground (cf. Exod 14:22), about Daniel in the lion's den (cf. Dan 6:22), about Jesus raising a little girl who had died (cf. Mark 5:41–42). We love those wonderful, powerful stories of the Bible. But guess what? This book also includes a lot of stories about failure. The Scripture reminds us that we will fail. When I was working with the International Mission Board — I think it was our first or second year — we kept hearing a phrase over and over: freedom to fail. We don't like to fail. But sometimes we don't accomplish things simply because we are not willing to try. I believe — and I know there are a lot of Duke fans in this room, so we can debate this later — that Michael Jordan is the greatest basketball player of all time. But he missed so many shots. Great home run hitters have hit many home runs, but they have struck out many more times. You will not accomplish things if you don't try. This passage reminds us that there are going to be moments of failure. There will be failures in our families. There will be failures in our marriages. There will be failures at work, in our personal lives, in our churches. But I think that is precisely where God wants to show up. He wants to remind us that he not only has the answer — he is the answer. Scripture tells us that God wants to use our weakness so that he can demonstrate his strength (cf. 1 Cor 1:27, ESV). What greater moment of weakness is there than when we fail? When you are in the pit, when you are down in the dumps — that is a theological term, by the way — God is saying, let me show you what I can do. This is a good reminder that we are human. Sometimes — and be honest with yourself here — sometimes we can get puffed up. We do something well, and then we do it well again, and we are just on a roll, and we think, man, I have got this. But there will be moments when we fail. When we do, we need to realize that God is there. Just do not allow your failures to become distractions. Do not allow your failures to pull you into a pity party. Do not allow your failures to keep you stuck in that moment of depression, believing there is no hope. I keep hearing a phrase lately that I have to say I hate: "pessimistic Christian." That is an oxymoron. Who should have more hope than we do? Nobody. This passage reminds us that we will pass through moments of failure. Hebrews tells us that without faith it is impossible to please God (Heb 11:6, ESV). So in our greatest time of need — when we fail, when things are not going right, when things are not going the way we planned — God is still in charge. We need faith most precisely in those moments. I love the character of David. I love David — but I wrestle with the fact that the Bible calls him a man after God's own heart (cf. Acts 13:22; 1 Sam 13:14), even though he committed adultery, tried to cover it up, committed murder, and tried to cover that up too, until Nathan came and confronted him (cf. 2 Sam 12:1–13). He thought he had actually gotten away with it. But the Bible calls him a man after God's own heart not primarily because of who David was, but because of who God is — and secondarily because David truly repented. His heart changed. He did horrendous, terrible things, and then he came before God and said, I am sorry. I messed up. I have done this terrible thing. We see in the Psalms, over and over, David saying something like: Lord, where are you? Have you abandoned me? My enemies are all around me, looking to destroy me. And then three or four verses later: but I will worship you, I will praise you, because you are the only true God, and you will be my refuge and my strength (cf. Ps 22:1, 27–28). David did that over and over because he had a heart that was willing to be honest — just like this father was willing to be honest. I believe; help my unbelief. Here is something interesting about this story. Just a few chapters earlier in Mark, Jesus actually gave his disciples authority to heal and to cast out unclean spirits. In chapter six, verse thirteen, they had healed many people, and they had cast out many demons (Mark 6:13, ESV). They had the power. But now, a little later, their faith is flagging and they have begun to argue. And here is the problem: when we begin to argue, the ministry stops. Recently there was a gathering in Orlando at the Southern Baptist Convention. I am sure you saw the news stories. The news stories always find the things we are arguing about and run with them. The truth is, there were nearly a hundred missionaries appointed and sent out to go all over the world. There were a lot of great things happening. But when we argue, the world watches, and the world is going to publicize it as much as it can. I read one theologian who put it this way: "Accept the rebuke from God as a gift that exposes your need." When Jesus says to his disciples, "How long am I going to have to put up with you?" — I think he says that to me sometimes. I am pretty sure he says it to all of you too. We do not like to admit that we have needs. But that is what David did. And that is what this father does. He has exhausted every possibility to find healing for his son, and now he is standing in front of Jesus. The third thing I see here is that this is a story reminding us that we are in a fight. You do not hear a lot about this today, but we are in spiritual warfare. I know people are going to say that sounds strange. But it is biblical. The Bible talks a great deal about this. We served as missionaries overseas for twenty-seven years, and we saw things happen that I can only describe as illogical and unnatural. Another time I will come back and tell you more about that. But when I say illogical and unnatural, I mean things like a little boy who died at the bottom of a pool, and two weeks later I saw him running down the aisle of the church. We saw both good and bad. But this much is clear: we are in a spiritual battle. I know a lot of people today do not like to talk about Satan. I read all the time that more and more people in the church do not actually believe in the devil or in demonic reality. I am pretty simple, Mike — whatever this Book says, I try to believe it. And the Scripture tells us that Lucifer was an angel who fell from heaven because of pride, because he wanted to be like God. The Scripture tells us that the enemy and his demonic presence are at work in this world. That is why we have so much trouble. Now, I do not want to get into a debate about whether this particular boy was possessed or oppressed, or whether what was happening was epilepsy or something else. In fact, the passage uses the word "spirit" throughout, and my Spanish Bible says "demonic spirit." Whatever was happening, something was happening, and the father was looking for help. Jesus is about to heal this young boy. He asks the father how long this has been going on. The father says, from childhood — and that the spirit had often cast the boy into fire and into water to destroy him. I hesitate to share a personal example here, but I want to. Melissa and I have four grandchildren. Our oldest grandson is named Elijah. Elijah is just so cool — but he is different. He has been diagnosed with autism and is non-verbal. He can say a few words once in a while. When I read about this boy who was mute — the one the world was probably looking at strangely — I think of my grandson. If Elijah were here today, he might run up to some of you and smell your hair. That is one of the things he loves to do. He might run up and hug a random person. Most of the time, people hug him back — but more and more lately, people just look at him as if something is wrong with him. He is awkward. He is lanky. He moves differently. And when I think of this story, I think of that father watching his son go through something like this, day after day, week after week, year after year, desperate to find help. So where did he go? He went to Jesus. That is what you and I should do. When Jesus arrives, the spirit responds immediately. It sees Jesus and it throws the boy into convulsions. It recognized what was standing there. That is the nature of spiritual warfare. Our enemy seeks to destroy you and me. He seeks to destroy your testimony. He seeks to destroy the image of God that is in you and in me. He wants you to see the worst in each other instead of the image of God in each other. He seeks to divide us. He will do whatever it takes to get us off track. But I want to remind you: our God is more powerful. The fourth thing I see in this passage is that it is a story about freedom — because God brings freedom. He heals this young man. When Jesus commands the spirit to leave, look at what happens, beginning in verse twenty-six: After crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, "He is dead." But Jesus took him by the hand and lifted him up, and he arose. (Mark 9:26–27, ESV) What I love about this is the variety in how Jesus heals throughout the Gospels. Sometimes he heals in an instant. The centurion said, just say the word, and it is already done (cf. Matt 8:8). There are times he heals lepers and sends them to the priest, and they are healed as they go (cf. Luke 17:14). There is one time he heals a blind man and it actually takes a second touch before the man can see clearly (cf. Mark 8:22–25). What I want you to see is that sometimes God heals in an instant, but sometimes it is a process. It was not immediate here. The boy fell down and convulsed and rolled on the ground. Sometimes it is a process. We do not know whether what happened between the command and the boy arising from the ground took ten seconds or ten minutes. But the spirit came out — the text says so plainly — and I want you to know that sometimes we are waiting for God to show up and do something, and he is already at work. It is just not on our schedule. He is working. He is bringing healing, he is bringing redemption, he is bringing all those things. Just not on our timetable. I love what the passage says next. The boy was on the ground, and they all thought he was dead. But Jesus reached down and took him by the hand and lifted him up, and he arose. There is something in that word — arose — that is not accidental. It foreshadows the morning when Jesus himself, after the cross and the grave, arose. He has power over death. So we do not have to fear it. I talk to people almost every week who are afraid of dying — people in their thirties, in their forties. But as Christians, we do not have to be afraid, because we have hope. That reminds me of Peter. Do you remember when Peter was out on the water with the other disciples and Jesus came walking to them on the sea? Peter said, Lord, if it is you, tell me to come to you on the water. And Jesus said, come on. And Peter got out of the boat — Peter, not Jesus — and he was walking on the water too, until he noticed the waves, and the wind, and his circumstances. And he began to sink, until Jesus grabbed him and pulled him up (cf. Matt 14:28–31, ESV). If we fix our eyes on our circumstances, we are going to sink. But if we fix them on the Lord, all things are possible to the one who believes (cf. Mark 9:23, ESV). The fifth thing I want to share — and I will admit this one stretches the alliteration a little bit — is that our first priority should always be prayer. A little later in the passage, beginning at verse twenty-eight, we read this: When he had entered the house, his disciples asked him privately, "Why could we not cast it out?" And he said to them, "This kind cannot be driven out by anything but prayer." (Mark 9:28–29, ESV) Your translation may say "prayer and fasting." Either way, the idea is focused, concentrated, committed prayer. I have heard a statement a lot lately, and I love it: prayer is not part of our strategy — prayer should be our strategy. I actually tried to Google who said it. I could not find a clear source, so I am not going to claim it. But it is a great statement. Let me ask you something. When you have failures, when you have struggles, when you are dealing with a difficult situation — is prayer the first thing you do, or is it your last resort? Here is something worth noticing. Go back this afternoon and read this passage slowly. You will see that Jesus talks with the disciples, he talks with the father, and the boy is healed. But there is no moment in the text where I see Jesus kneel and pray. There is no recorded prayer. I do not think he is saying you have to stop every minute and formally pray. What he is saying is what First Thessalonians says: we are to pray without ceasing (cf. 1 Thess 5:17, ESV). We are to live a life of prayer. We are to be in constant communion with God, in a way that makes us conduits of the Holy Spirit's work. I love the fact that he says this kind can only come out through prayer, but we do not see him stop to pray — because he was already living that life. We know that many times Jesus would take his disciples somewhere and say, stay here, watch and pray, and he would go away and pray. And he would come back and — I am not going to say this is any of you, because I don't see anyone sleeping this morning — but they were asleep. There is a tension there worth sitting with. There are a lot of great theologians who have thought deeply about prayer. Augustine said that prayer is the language of the heart's yearning for God. Martin Luther, who would get up before sunrise to pray for three or four hours before he even opened his Scripture — and then pray for three or four more hours afterward — Martin Luther said, "The less I pray, the harder things seem to get. The more I pray, the more I see God move." Could you pray a little bit more? Could you begin developing a lifestyle of prayer? I want to close with a story from about thirty years ago, when I was serving in Santa Cruz, Bolivia. I had gone to a meeting of pastors at First Baptist Church in Santa Cruz. I was leaving with my good friend Eladio Alvarez. Eladio and I walked out of the building and looked down the one-way street. Nothing was coming. I started to step out into the road. And just as my momentum was carrying me into the street, something pulled me back. A truck — going the wrong way on that one-way street, at about fifty miles per hour in a thirty-five-mile-per-hour zone — went flying by. Whatever hair I had was flying. Eladio and I both turned white. I said, man, you just saved my life. And he said, no, no, I didn't do anything. I said, no — I was stepping into the street and you pulled me back. He said, no, you were about to step in, and then you just awkwardly jumped back on your own. We went back and forth on this for a while. Finally he said, you know what happened? You got grabbed by an angel. I said, I don't know about grabbed — but something supernatural happened. My momentum was into that street, and all of a sudden I was standing on the curb. I got on a bus and went home. When I walked in, the light on my phone was blinking — and this was one of those regular phones, not a cell phone, so those of you under forty, feel free to Google it. The message said: this is Bobby Long from Central Baptist Church in Hickory, North Carolina. That's my home church. Bobby said, I woke up this morning about five-thirty, and I just had this uneasy feeling that you were in danger. So I have been praying for you. He said, at seven-thirty I still didn't have any peace, so I started calling the deacons. We set up a prayer chain. We have been praying for you for the last three hours. Please call me collect. It cost about five dollars a minute back then. But I called him. And I said, Bobby, your prayers were answered. When I told him the story, he could not believe it. About the same time I was stepping into that street, almost four thousand miles away, a group of people were praying. When God brings someone to your mind, stop. When God puts a person or a situation on your heart, stop and pray. Prayer is not part of our strategy. Prayer is our strategy. This kind can only be driven out by prayer. What are you facing today? What difficult situation are you carrying? Our God is powerful. We have to have faith even in our failing moments. We have to know we are in a fight — but our Lord has the power to bring freedom. [Prayer] Father God, I thank you so much for this passage. I thank you for this Scripture that reminds us of who you are and what you do. Father, I thank you that you are all-powerful. I thank you that you have the power to heal and to cast out every unclean spirit, and that you have the power to do anything in everything. Father, we pray right now that we would realize that we must confess, just like this father did: Lord, we believe. Help our unbelief. Help our unbelief to grow, and help our faith to be strengthened. Help us to grow in faith. And Father, I pray that we would do that by praying. I pray right now for Yates Baptist Church — that you would bring them together as one body, that you would unite them, that you would fill them, that you would direct their path, and that you would use this church to reach many, many families, to reach many people who might walk out of darkness into your light, not because of who they are, but because of who you are. So Lord, we pray in the name of Christ that you would do your will and your way and in your time in this place. In Jesus' name I pray, amen. Works Cited Augustine. Expositions of the Psalms 33–50 (Enarrationes in Psalmos). Translated by Maria Boulding, OSB. Hyde Park, NY: New City Press, 2000. (For Ps. 37.14.) Augustine. Expositions of the Psalms 121–150 (Enarrationes in Psalmos). Translated by Maria Boulding, OSB. Hyde Park, NY: New City Press, 2004. (For Ps. 125.8.) The Holy Bible, English Standard Version. 2011. Wheaton: Crossway Bibles. Luther, Martin. Luther's Works: Vol. 31, Career of the Reformer I. Edited by Harold J. Grabe. Philadelphia: Fortress Press, 1957. (For writings on prayer's necessity.) Luther, Martin. Luther's Works: Vol. 54, Table Talk. Edited by Harold J. Grabe. Philadelphia: Fortress Press, 1967. (For reflections on prayer and God's activity.) Luther, Martin. The Large Catechism. Translated by John W. Doberstein. Philadelphia: Fortress Press, 1961. (For teaching on prayer as essential.) © 2026 Marty Childers. All rights reserved.

The stone builders reject becomes the cornerstone. God is building a temple — and you're not just a wall. You're a priest in it. Click here to read the sermon “A Spiritual House” 1 Peter 2:4–10 As we begin this morning, I want to thank you for hanging out with me for the past few Sundays. It has been a great time here at Yates. It is always a blessing to be with this corner of God's kingdom. A little heads-up on where we are headed in the next few weeks: I will not be here next week — Marty Childers from the Tri-West Association will be preaching that day — and then I will be back for two Sundays after that. I am excited to come back and spend a couple more weeks with you. Some of you already know — I am kind of like a bad penny. I keep coming back. So as we come to this morning, I want to continue a conversation that I have been having with you for the past few weeks. A couple of weeks ago, the point of the sermon was this: if you are a Christian, you are a saint. Sainthood is not a category reserved for an extraordinary group of Christians. Instead, it is a status bestowed by grace, and it is a calling that we pursue. To be a saint is to be a holy one of God. It means that you have been claimed by God and set aside by God for his purposes. So: you are a saint. Last week we continued that conversation to say this — and that is a good thing. Sainthood is not about being a goody two-shoes who never has fun. It is not about hypocrisy. It is not about being holier-than-thou. No — sainthood is about following Jesus into a vision of humanity. It is following Jesus into the people that God intends and calls us to be. You are a saint, and that is a good thing. Today we are going to move to this: we are saints together. If you are called to be a saint, that is not a lone wolf calling. Instead, you were called into a people. You were called into a community. And that communal piece is central to who we are. To talk about this communal dimension of sainthood this morning, I want to open the Bible with you to 1 Peter chapter two, verses four through ten. Let me give you a little backstory on what is going on in 1 Peter. Peter is writing to groups of people in places called Pontus, Galatia, Cappadocia, Asia, and Bithynia. These are groups of Christians who are falling on hard times because of their devotion to Jesus. The surrounding communities are not being kind to them; they are suffering for the name of Jesus. Peter writes into this setting. Through much of chapter one, he reminds them who they are and what they are called to. He uses different language, but he hits some of the same beats we have been hitting in the past couple of Sundays. In chapter one, verse fifteen, he says: "But just as he who called you is holy, so be holy in all you do; for it is written: 'Be holy, because I am holy'" (1 Pet 1:15, NIV). Peter is reminding these people that they have been called to holiness. They are to follow God into that calling — to reflect God to the communities around them. Then you come to chapter two. Peter gives them a few ways this is supposed to happen. In verse one he writes: "Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind" (1 Pet 2:1, NIV). If you are going to be holy, there are certain ways of being that you need to put away — ways of living that do not match the kind of life God is calling you to. And notice: Peter is already intimating the communal character. He says rid yourselves of malice, of deceit, of hypocrisy, of envy, of slander. These are all ways of being that destroy community. Put them away. And instead, Peter writes: "like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good" (1 Pet 2:2–3, NIV). Put away the ways of life that are not what God intends for you, and realize that your life of faith is not static. You are meant to grow up in your salvation. You are meant to be nourished by Christ. Which brings us to chapter two, verse four: As you come to him, the living Stone — rejected by humans but chosen by God and precious to him — you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. For in Scripture it says: "See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame." Now to you who believe, this stone is precious. But to those who do not believe, "The stone the builders rejected has become the cornerstone," and, "A stone that causes people to stumble and a rock that makes them fall." They stumble because they disobey the message — which is also what they were destined for. But you are a chosen people, a royal priesthood, a holy nation, God's special possession, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy. (1 Pet 2:4–10, NIV) It is a well-known and beautiful passage of Scripture. This morning I want to approach it not in order, but by taking up the middle first and then jumping back to the beginning to see how these pieces fit together. The middle — verses six through eight — is all about who Jesus is. To understand what is going on here, you need to understand that Christianity emerged in those first decades as an incredible surprise. Jesus came and fulfilled the role of Messiah, but he did it in a way that was unexpected. Come Good Friday, when Jesus dies on the cross, his followers believe the game is up. We had placed our hope in him, and yet he has died at the hands of the authorities. We must have misplaced our hope — until Resurrection Sunday, when we learn that even the grave could not keep Jesus down. He begins to appear to his followers. It turns out that Jesus really was the Messiah. The resurrection proves that. But he fulfilled that role in an unexpected way, which means we have to go back and reconsider everything that came before. It is kind of like one of those movies where a key piece of information is withheld until the very end. And then once that revelation is finally made, the light bulb goes off. You realize that everything has been leading to that point, and you have to go back and reconsider what came before. It is often such a gut punch that you have to watch the movie again, and as you watch it, you begin seeing clues all the way through. You wonder how you did not see it before. Imagine the disciples. Jesus has been raised from the dead. He really is the Messiah. But that means we have to go back and reconsider all of our preconceptions. As they return to the Scriptures, they start seeing those clues. They start saying: we can read this in light of Christ — in light of who he was, in light of who he is. In fact, Jesus himself had applied the Psalm that mentions a cornerstone to himself (cf. Matt 21:42, NIV). And so the disciples say: Jesus applied that to himself. There are other passages that have stones in them. Those seem to apply to Jesus too. What Peter does in this passage is stack all of these passages about stones and apply them to Christ. It goes like this. In verse six: "See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame" (cf. Isa 28:16, NIV). Then in verse seven: "The stone the builders rejected has become the cornerstone" (cf. Ps 118:22, NIV). And: "A stone that causes people to stumble and a rock that makes them fall" (cf. Isa 8:14, NIV). You can see how these come to be applied to Jesus. Here we have the Messiah who was rejected by the authorities, rejected by the world — and yet it turns out that he was indeed the chosen one of God. The stone the builders rejected has become the cornerstone. Notice the imagery Peter is drawing on. You have people building a building. They find a cut stone and say: that stone is not appropriate for our building; we will discard it. But it turns out that God has chosen that very stone to be not just any stone in the building, not just an appropriate stone, but the cornerstone. The cornerstone is the first stone that is laid in a building. It has to be cut perfectly, because it determines which way the building faces. It determines the angle of the walls. It is the first stone that gives shape to everything else. The stone the builders rejected has become the most important stone in the building. That certainly sounds like Christ. And there is also the promise that the one who trusts in this cornerstone God has laid will never be put to shame. That is us. We put our faith in this cornerstone. We will not be put to shame. But then there is also a stone that causes people to stumble — and we keep seeing people in our communities tripping over this message about Jesus. It is a message about rejection that is actually a message about acceptance and chosenness. The world may be rejecting Christ, but in God's eyes, Christ is the cornerstone: rejected, but actually precious and chosen by God. Remember, these are people experiencing rejection as they are true to Christ in the world. The same thing is true of them. Peter will go on to say: you are a chosen nation. This passage is in part about those who feel rejected actually being those who were chosen. Here is what I want you to see this morning. Peter goes a step further. He really plays on this idea of Christ as the cornerstone. The cornerstone is the first stone in the building. And when you zoom out, you start to see that the cornerstone is part of a larger structure. Go back to verse four: "As you come to him, the living Stone — rejected by humans but chosen by God and precious to him — you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ" (1 Pet 2:4–5, NIV). Notice this. Jesus is the cornerstone, the first stone God has laid. And now each and every Christian also becomes a living stone that is built into what is called a spiritual house. That is temple language. The temple is God's special dwelling place on the earth. It does not mean that God is confined to the temple, but this is God's special dwelling. Peter seems to be saying that you have Jesus as this cornerstone, and around Jesus, on Jesus, in tune with Jesus, God is building a temple where he will dwell. You are the people of God. You are God's special dwelling place. Together, you are the spiritual house that God inhabits. You make up the walls of God's temple. And God dwells among you by the Holy Spirit. Jesus is the cornerstone. You are a living stone who, with other living stones, is being built into a spiritual house. But you do not just make up the structure. You are not just part of the walls of the temple. You also make up the ministry group within the temple. Peter goes on to say that God is building you up to be a spiritual house, to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. Not only do you together make up the special dwelling place of God — you are also the priests in God's house. And it is your vocation, both individually and together, to offer up spiritual sacrifices that are pleasing to God through Christ. Spiritual sacrifices has to do with what we do here on Sunday morning. It has to do with proclaiming the deeds of our great God. It also has to do with who we are throughout the week — who we are together, how we pursue this calling of sainthood together. You are part of God's house. You are a minister in God's house. You offer spiritual sacrifices to God. You are a priest. And this is where I want to camp out this morning — this idea of being priests before God. Now this is a place that Baptists love to camp out. How many of you have heard of the priesthood of the believer? We like to hammer home that we do not need a mediator between us and God, because Jesus alone is the mediator between humanity and God. And therefore, as Hebrews says, we can approach the throne of grace with confidence to receive mercy and to find grace (cf. Heb 4:16). So in one sense, we are priests before God. We are able in Christ to approach God without mediation, and we are able to offer sacrifices to God — those spiritual sacrifices we talked about just a moment ago. Priesthood is relationship to God. But here is where I really want to camp out this morning as well. It is not just about our relationship to God. It can also be about our relationship to one another — or maybe we could say it is about our relationship to God with one another. Here, maybe we could talk about sports. Anybody here play golf? Golf is an interesting game because it may be more fun in community — you can go out with other people — but ultimately you do not need anybody else to play golf. Sometimes we think about Christianity like that: it is really just me and God, and maybe sometimes it is more fun when there are other people around, but really I can do this on my own. But what if Christianity is less like golf and more like baseball or soccer? With those kinds of sports, you cannot play by yourself. You can toss the ball up and down, but you really need other people if you are going to play baseball. You can juggle the ball, but you need other people if you are going to play soccer. Christianity — church — is like that. It is a team sport in which we are brought together as the people of God. We approach God together. We serve God together. We pursue God together. It is a communal calling, this priesthood piece. We see this. We come together and we raise our voices together in praise. We seek to be the hands and feet of Jesus to our community together. And yes, we do that individually, but there is something special about when the people of God come together as priests who approach God and who, on God's behalf, approach the world. We are priests before God individually. And we are priests with one another. Do you remember last week, how we talked about how the Holy Spirit is bringing about fruit in our lives? Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (cf. Gal 5:22–23). We said: these are good things that we want. This is part of the life that God has for us; this is what God is bringing about. What is interesting about those qualities is that so many of them are communal. Yes, they have an individual aspect, but if you are going to love, you are going to love one another. Joy can be individual, but it is so much sweeter when we are joyful together. Peace — because we need peace among one another. Patience — have you met Baptists? Goodness, faithfulness, gentleness, and self-control. It is as if God is making us able to be community. God is fitting us to be a certain kind of people. We are priests with one another, which means it matters how we are with one another. There is one more piece of this priesthood that I want you to see. This is something that Baptists sometimes overlook, but it is really important. We are also priests to one another. Now that is not because we need a mediator between us and God. It is because God often chooses to work through people. How many of you have ever experienced a moment where a fellow Christian came alongside you and said the right word at the right time? It was almost like God had sent them to you. It was almost like they said the words that you knew you needed to hear from God. Priesthood can also work like that — where on God's behalf, we do the work, we say the words, we hold one another up. It reminds me of a story in Exodus. When the Israelites were attacked by the Amalekites, Moses sent Joshua and the fighting men down to battle. And it says that as long as Moses stood over that battle and held up his staff, they did well. But when Moses began to lower his arms, they began to lose — which becomes pretty problematic, because you can hold your arms up for a while, but eventually you are going to get tired. The way the story goes is that there were two people with Moses: Aaron and Hur. They realized they needed to help him. They pulled up a stone behind Moses so he could sit down, because even just standing had become too much. And then they stood on either side of him and held up his arms (cf. Exod 17:8–13). The Israelites won the battle that day because Moses held up his hands with that staff — and Moses held up his hands because Aaron and Hur gathered around him and helped him with the task. Sometimes church is like that. Have you ever felt like you have got this thing you have to hold up, but you are just so tired? And sometimes God chooses to work through people — to send them around us, to pull up a chair, to hold up our arms. The sainthood thing is not about being a lone wolf. It is about being called into a people. It is about being called together. Together we become the walls of God's temple. And notice how each stone offers support to the stones around it. Not only are you a member of God's dwelling — you are a priest in that dwelling. You are a priest before God. You are a priest with others. And you have the privilege, at times, of being a priest to one another. Yes, we are called to follow Christ and to become who we are called individually to be. And we are also given the privilege of being called into a people. Works Cited The Holy Bible, New International Version. 2011. Grand Rapids: Biblica. © 2026 Michael Smith. All rights reserved.

Exod. 1:15–22 Dan. 3:8–18 Matt. 5:38–42 Rev. 13:1–10  Should Christians only ever obey civil authorities, or are there times when we must disobey? Scripture gives us very useful categories for understanding when we must or may disobey the governing authorities. In this message, and with the help of the Protestant tradition, we explore the biblical conditions and reasoning for engaging in civil disobedience.

June 07 2026 Sunday Who Jesus Made You To Be / Week 29 / T. Stacy Hayes #findoutwhoyouare My Vision My vision is to teach the world Who They Are In Jesus Christ their Lord and Savior! To Teach them what the Bible says about them and who they have been made to be in the promises of God's Word. This changed my life years ago and completely transformed me from a person full of doubt, fear and unbelief to a strong confident Christian that knows I can do anything through Jesus Christ my Lord and Savior. And I'm determined to teach the world what God has taught and commissioned me to teach and that is His Word.  That commission takes me to jails and detention centers weekly along with other open doors at many churches and ministries that are wanting to teach these important truths to the world. My podcast goes out 6 days a week to help the people I am ministering to grow in the truths that God has taught me for many years now. This podcast is free to all that want to listen and grow strong in who God has made them to be in Christ Jesus their Lord and Savior. Isaiah 53:5  Healing… Matthew 18:19  Agree with God's Word… Mark 10:29-30  100 Fold Return… Acts 10:34  God is no respecter of persons "As the Father hath loved me, so have I loved you: continue ye in my love." John 15:9 KJV ""I have loved you even as the Father has loved me. Remain in my love." John 15:9 NLT "I have loved you, [just] as the Father has loved Me; abide in My love [continue in His love with Me]." John 15:9 AMPC "For where two or three are gathered together in my name, there am I in the midst of them." Matthew 18:20 KJV "For where two or three gather together as my followers, I am there among them."" Matthew 18:20 NLT "For wherever two or three are gathered (drawn together as My followers) in (into) My name, there I AM in the midst of them. [Exod. 3:14.]" Matthew 18:20 AMPC "And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." Mark 16:17-18 KJV "These miraculous signs will accompany those who believe: They will cast out demons in my name, and they will speak in new languages. They will be able to handle snakes with safety, and if they drink anything poisonous, it won't hurt them. They will be able to place their hands on the sick, and they will be healed."" Mark 16:17-18 NLT "And these attesting signs will accompany those who believe: in My name they will drive out demons; they will speak in new languages; They will pick up serpents; and [even] if they drink anything deadly, it will not hurt them; they will lay their hands on the sick, and they will get well." Mark 16:17-18 AMPC "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it." John 14:13-14 KJV "You can ask for anything in my name, and I will do it, so that the Son can bring glory to the Father. Yes, ask me for anything in my name, and I will do it!" John 14:13-14 NLT "And I will do [I Myself will grant] whatever you ask in My Name [as presenting all that I AM], so that the Father may be glorified and extolled in (through) the Son. [Exod. 3:14.] [Yes] I will grant [I Myself will do for you] whatever you shall ask in My Name [as presenting all that I AM]." John 14:13-14 AMPC "And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full." John 16:23-24 KJV "At that time you won't need to ask me for anything. I tell you the truth, you will ask the Father directly, and he will grant your request because you use my name. You haven't done this before. Ask, using my name, and you will receive, and you will have abundant joy." John 16:23-24 NLT "And when that time comes, you will ask nothing of Me [you will need to ask Me no questions]. I assure you, most solemnly I tell you, that My Father will grant you whatever you ask in My Name [as presenting all that I AM]. [Exod. 3:14.] Up to this time you have not asked a [single] thing in My Name [as presenting all that I AM]; but now ask and keep on asking and you will receive, so that your joy (gladness, delight) may be full and complete." John 16:23-24 AMPC Romans 10:9-10  Salvation… Romans 10:17  Faith in God comes from hearing His Word… Matthew 11:28-30  Jesus'Yoke is Easy… John 3:16  God gave Jesus to pay for our Salvation… God Loves The abortion dr As Much As He Loves The Babies They Are Killing… Philippians 12:2  Work out your own Salvation… Romans 8:1  No condemnation in Jesus Christ our Lord and Savior…  Luke Chapter 15 The Story Of The Prodigal Son… Philippians 4:19  God will supply all your needs let Him… Romans 4:20  Don't Stagger at What God Is Saying In His Word… John 15:5 We can't do anything aside from Jesus Christ our Lord and Savior… 2 Corinthians 5:17  We are new creatures in Jesus Christ our Lord and Savior… 2 Corinthians 5:21  We are The Righteousness of God In Jesus Christ our Lord and Savior… Mark 10:29-30  100 Fold Return… Ephesians 2:8  We are Saved by Grace through Faith in Jesus Christ our Lord and Savior… Believe God's Word Above All Opinions God Loves The abortion dr's As Much As He Loves The Babies They Are Killing… Mark 10:29-30  100 Fold Return… Share This Podcast On Your Social Media… Website https://the-prodigalson.com Email tstacyhayes@gmail.com  YouVersion Bible App https://my.bible.comi iOS App https://itunes.apple.com/us/app/prodigal-son/id1450529518?mt=8 …  Android App https://play.google.com/store/apps/details?id=tv.wizzard.android.prodical  Social Media https://www.facebook.com/The-Prodigal-SON-209069136315959/ https://www.facebook.com/noreligion1511/ https://twitter.com/noreligion1511 https://www.instagram.com/noreligion1511/ https://m.youtube.com/channel/UCPx4s1CLkSYef6mp4dSuU4w/featured

EXODUS LESSON 73 PART 2 I strongly urge you to listen to Lesson 73 part 1 before listening to part 2.  You'll see how important it is to make sure you do this to get a better understanding of the questions and issues in these verses.  Here's the link for part 1 - https://lightofmenorah.podbean.com/e/exodus-73-part-1-exod-3210-18-god-cant-change-his-mind/ One major problem we'll deal with is the way the translators of the New American Standard Bible 1995 translated the Hebrew in Exod. 32:14 to come up with the phrase, “God changed His mind.”  In part 1 it is so clear that God does not change and never changes His mind.  This is a major issue and one wonders how this could've happened since again and again the very words of God show the truth that God does not change and never changes His mind.  Below check out the chart.  You'll see that the NASB is the only Bible version that uses the phrase “God changed His mind.” The King James (KJV) and the Amplified Bible (AMP) and the Jewish Publication Society (JPS) translations are probably the most accurate.  The Lord repented or turned away from one thing to turn to another.  Repent in Hebrew comes from the Hebrew verb LaShuv לָשׁוּב meaning to turn around or to go back.  The Strong's number H7725.  It is the verb that forms the Hebrew word for repentance of Teshuvah תְּשׁוּבָה.  It is not just connected to doing repentance from sin.  It could be one wants to give up smoking.  So one would turn from smoking and to turn to something else.  In other words one is doing Teshuvah תְּשׁוּבָה from smoking.  That is how the Bible uses the word and not just related to sin.  Thus, God is turning from one thing to do another.  I wrote an article on trying to get at this in a more understandable way.  Here's the article below. Does God change His mind? How can this be?  We have two verses that contradict each other.  Consider ... Exodus 32:14 So the LORD changed His mind about the harm which He said He would do to His people. (Exo 32:14) Malachi 3:6 "For I, the LORD, do not change; therefore you, O sons of Jacob, are not consumed." (Mal 3:6) Which is it? If God does not change then how did Moses have God change His mind and yet God says He will not.  This is not like God.  This is nuts.  I thought the Bible was in full agreement!!  Can this be explained?? Also, one reads in the very words of God that certain people will be restricted from the Assembly of God.  Deu 23:1-8  "No one who is emasculated or has his male organ cut off shall enter the assembly of the LORD.  (2)  "No one of illegitimate birth shall enter the assembly of the LORD; none of his descendants, even to the tenth generation, shall enter the assembly of the LORD.  (3)  "No Ammonite or Moabite shall enter the assembly of the LORD; none of their descendants, even to the tenth generation, shall ever enter the assembly of the LORD,  (4)  because they did not meet you with food and water on the way when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you.  (5)  "Nevertheless, the LORD your God was not willing to listen to Balaam, but the LORD your God turned the curse into a blessing for you because the LORD your God loves you.  (6)  "You shall never seek their peace or their prosperity all your days.  (7)  "You shall not detest an Edomite, for he is your brother; you shall not detest an Egyptian, because you were an alien in his land.  (8)  "The sons of the third generation who are born to them may enter the assembly of the LORD. It says that all Moabites are so restricted and yet Ruth gets in.  Why?  How?  (Listen to part 1 carefully regarding the Moabites.  No Moabite will be allowed in to the Assembly of Israel up to an including the 10th generation by God's own words.  Wait till you see how Ruth is probably of the 11th generation when one studies the Bible in its historical context.  So, she can get in and she did!) It says that a MUMZER will not enter and Timothy is a mumzer - his mom was Jewish and his dad a pagan (Hebrew for one of illegitimate birth)!!  Timothy!!  He became a leader of the assembly of Messiah in Ephesus.  We say as Gentiles we are grafted in but the Torah says NO!!  God says it loud and clear.  What is going on?  How can both be true?  Oh sure. One is the church and one is the synagogue.  Right??  It can't be.  This is a conundrum!!  Let's check the Hebrew of Exod. 32:14 and Mal. 3:6. Exo 32:14  וינחם H5162  יהוה H3068  על H5921  הרעה H7451  אשׁר H834  דבר H1696  לעשׂות H6213  לעמו׃ H5971  Mal 3:6  כי H3588  אני H589  יהוה H3068  לא H3808  שׁניתי H8138  ואתם H859  בני  H1121  יעקב  H3290  לא H3808  כליתם׃ H3615  In English we are reading the word “change” (as to change one's mind in Ex 32:14 - word # 5162) and change (as to someone not changing as in Mal 3:6 - word #8138).  In Exod 32:14 God "racham's" - it does NOT say He changes His mind!!  The word racham is the word that is translated as "He changed His mind."  That phrase is not even there.  A better way to say this is that God repents; God turns from one thing to another.  He REPENTS.  Moses did NOT change HIS mind.  What happened is God has set in place either punishment or a curse on those who are unrighteous.  That is His intention.  However,  equally part of HIS intention is God's other option to forgive and erase the punishment if there is true repentance.  Both options exist for God.  It is one or the other - this is His simultaneous intention and purpose.  Moses intervened for Israel and God did not change His mind.  He can't.  What God did was to turn, to repent, and allowed the other option.  Both options are in play, both are His intentions.  God has laid out those two options as part of His intentions.  Thus, He did not change at all. In Mal 3:6 the word is "shanaw."  This has the picture of "folding" one side on another.  It has the implication of duplicating.  God stays constant.  He is ONE and will remain ONE.  He is the Lord and HE does not go from one intention to another.  Like with Moses God had either punishment or forgiveness.  Both exist at once as God's intentions.  In the case of sin this is God - both exist.  He will turn from one to the other, from punishment to forgiveness if there is true teshuvah, repentance from the sin, and will not do option 1 but option 2.  God is like that.  He is always like that.  God has it all covered and these options are already in place with HIM as His intentions.  He will not do anything that is not already a part of HIMSELF.  Thus, we study Torah to know HIM deeply and intimately and to begin to understand His ways.     Finally, Moses was the greatest prophet of the Hebrew Scriptures (Deut. 34:10).  God tells Moses the following … “I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him.” (Deu 18:18) This is the Lord's prediction of the future coming of His Son, Yeshua HaMashiach, Jesus the Messiah.  So, Jesus is a prophet like Moses; for us as disciples of Jesus we'd say Jesus is the Greatest Prophet ever.  But, we are to be disciples of Jesus or talmidim תַּלְמִידִים.  A talmid is one who is a student of a rabbi and who lives to be like his rabbi.  Check out the article entitled "Rabbi and Talmidim" at this link ... https://www.thattheworldmayknow.com/rabbi-and-talmidim Jesus says this quite clearly … “A pupil (from the Greek to the Hebrew is TALMID) is not above his teacher (from the Greek to the Hebrew is RAV or master. We say RABBI); but everyone, after he has been fully trained, will be like his teacher.” (Luk 6:40)   Thus, if we are real talmidim we are to be like Jesus.  He was given the words of His Father to proclaim and thus Jesus is a prophet.  But we are given the words of Jesus to go and proclaim.  So, we are prophets as well in that Jesus sends us to bring the word to the Ends of the Earth.  And as Moses offers prayers of intercession for Israel so Jesus offers prayers of intercession for His talmidim and the church, His Bride.  Thus, if we are truly living to be a true disciple then we to must be ones who offer prayers of intercession for the ones we meet as well.  We are to be like Him and follow Paul's teaching when he taught that we are to be like Paul since he is like his master, his RAV, Jesus (1Cor. 11:1). Rev. Ferret - who is this guy?  (Ferret - somewhere in the desert north of Eilat Israel) What's his background?  Why should I listen to him?  Check his background at this link - https://www.dropbox.com/s/ortnret3oxcicu4/BackgrndTeacher%20mar%2025%202020.pdf?dl=0          

EXODUS LESSON 73 PART 1 In lesson 73 part one and part two we tackle the question, "Does God change His mind?"  As we study Exod. 32:10-18 it is clear the answer to this question is critical.  Also, Moses asks the Lord to not destroy the Hebrews.  It seems as if Moses intercessory request affects the Lord and He "changes His mind."  Or does He?   In this lesson I mention the fact that a generation in the days of Abraham and Moses and Joshua and David and most of the Old Testament is roughly 30 years.  It is not my opinion and here's a link (see below) to to support the 30 year generation.  There are many other scholarly sites that also support a 30 year generation in the Old Testament.  This is critical as we study the days of Ruth.  God said no Moabites were allowed to join the congregation of Israel.  But, Ruth, a Moabite, gets in.  Did God change His mind?  You'll see how a 30 year generation is related to help us understand this dilemma.   Link - GotQuestions.org - https://www.gotquestions.org/generation-in-the-Bible.html Another event in the Bible is the sickness of Hezekiah.   Hezekiah asked the Lord to give him more days to live.  God answered his prayer.  So, God must've changed His mind, right?  Related to this is the link below.  It discusses the question that for God's chosen, for God's elect, His people, disciples of Yeshua, that God fixes the day of our death.  Really? Check it out once again at GotQuestions.org. Link -https://www.gotquestions.org/appointed-death.html So Muslims say Allah الله is our Lord or Adonai יהוה and that our God, Adonai יהוה, is the same as Allah الله.  Really?  This is a very interesting study from the Quran and the Hebrew Scriptures.  It is clear that Allah الله is NOT the same as our Lord or Adonai יהוה.  There is only one God, one Lord, He tells us in His own words.  There is no other God but Yahvay or Adonai יהוה. Here's two links to two articles you must study.  The first shows that Allah الله states in his own words that he can change his mind.  His words show Allah الله contradicts himself when this god says he knows all things and does not change.  And the 2nd article is a paper I did awhile back that shows that Allah الله is NOT the same as our Lord or Adonai יהוה. Link 1 -https://www.calloflove.org/post/contradiction-in-the-quran-allah-changing-his-word Link 2 -https://www.dropbox.com/scl/fi/g41mrsjrkidlzatocdhpq/The-Bible-Adonai-Allah-and-the-Quran-Who-is-Who.pdf?rlkey=m1ywwe45v4zp1n28w6qmmyhls&st=b3jdqokx&dl=0 Rev. Ferret - who is this guy?  (Ferret - somewhere in the desert north of Eilat Israel) What's his background?  Why should I listen to him?  Check his background at this link - https://www.dropbox.com/s/ortnret3oxcicu4/BackgrndTeacher%20mar%2025%202020.pdf?dl=0    

Sabbath School panel discussion and insight by 3ABN pastors and teachers. This podcast episode follows 2026 quarter 2, lesson 10 of the adult Bible study guide book. This quarter's book topic is “Growing in a Relationship with God”, and this week's Sabbath School lesson is titled “Repentance & Forgiveness”. Join us every week for a fresh and relevant study of the word of God.  Reading: Isa. 61:10; Hosea 6; Acts 3:18, 19; Exod. 34:1-10; Rom. 6:23; Matt. 22:1-14. Memory Text: "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9, NKJV). (May 30 - June 5)  Sunday (Jill Morikone) - “The Rush of Life”Monday (John Lomacang) - “Holy Spirit Promptings” Tuesday (John Dinzey) - “Real Repentance”Wednesday (Risë Rafferty) - “Sufficient Grace”Thursday (Shelley Quinn) - “The Most Expensive Robe” Want the Panelists' notes? You can sign up here: https://3abnsabbathschoolpanel.com/notes/  Questions or Comments? Email us at mail@3abn.org Donate: https://3abn.org/donate-quick.html

Acts 2:1-4 When the wind and fire came, it got everyone's attention. God had appeared in fire before (Exod 3:2-5; 14:24; 19:18; 40:33-38; Lev 9:22-24; Deut 4:24; 2 Chron 7:1-3). Speaking in tongues is a miracle wherein God's spirit enables someone to speak a foreign language without learning it (1 Cor 14:2, 14). Acts 2:5-11 Pentecost was a major Jewish festival that brought pilgrims in from all over the surrounding regions. Although God always cared about the nations (Gen 10), he confused their languages at the Tower of Babel (Gen 11) and began working with Abraham and his descendants (Gen 12). Now that Jesus had brought salvation, God was taking the nations back—all who call upon the name of the Lord. Acts 2:12-21 Peter pointed to Joel's prophecy to answer the question, “What does this mean?” The spirit of God had gone public—and it happened prior to the end of the age! Acts 2:22-24 Finally, Peter gets to talking about Jesus. He tells them two accepted claims followed by two startling claims. Acts 2:25-33 Looking to David's prophecy in Psalm 16, we see that this event was predicted centuries before. That the spirit has been poured out is now proof that Jesus indeed is the messiah exalted to God's right hand in heaven. Acts 2:34-42 When he boldly confronted the people for crucifying their own messiah, they asked, “What should we do?” Peter told them to repent and be baptized. If they did, they would receive forgiveness for their sins and the gift of the holy spirit too!The post God's Spirit Poured Out first appeared on Living Hope.

My friend Shana Reif suffered from Cystic Fibrosis, a genetic disease that primarily affects the lungs and other organs. It causes thick, sticky mucus to build up in the airways, leading to repeated infections, inflammation, and progressive lung damage. In many cases, the disease can advance until the lungs can no longer do what God created them to dobring oxygen into the body and sustain life. Cystic Fibrosis is a horrible and incurable disease, and it was the disease Shana endured all her life. When she was born, her parents were told she would not live much past her twentieth birthday. But Shana lived to be thirty-two. I came to know Shana in high school, not long after I became a follower of Jesus. After high school, we became very close friends. She edited my Bible college papers, and I visited her often during her many hospital stays. I also visited her at home as she recovered from the latest infection. By 2003, her lungs had been so damaged by chronic infections that she was placed on the waiting list for new lungs. She received a double lung transplant in 2004, but even then, her suffering did not fully end. Her body remained fragile. Her fight continued. But Shana loved Jesus. Though she struggled deeply with her disease, she held onto the hope of the gospel. One of the last emails I received from her was signed with words from her favorite hymn: Great is Thy faithfulness. In 2007, Shana died from complications after a procedure to reopen a constricted airway. When someone you love suffers like that, the question How long? is not theoretical. How long will disease ravage bodies? How long will death take those we love? How long will Gods people suffer in a world still broken by sin? How long before Christ makes all things new? Revelation 6:911 brings us to that question. But here, the cry comes specifically from those who have been slain because of the word of God and the testimony they maintained. The Martyrs: The Cost of Their Witness (v. 9) There are three cycles of judgment in Revelation: the seals, the trumpets, and the bowls. These cycles do not unfold in strict linear successionseals, then trumpets, then bowlsbut recapitulate the same period of history with increasing intensity, like birth pains. For our purposes, I simply want you to notice one pattern that helps us understand what is happening in this passage. In each cyclethe seals, trumpets, and bowlsthe first four judgments affect the world in broad, visible ways, but the fifth shifts the focus. The fifth seal shows the saints crying out for justice (Rev. 6:911). The fifth trumpet shows judgment beginning to fall on the enemies of Godthose who do not have the seal of God on their foreheads (Rev. 9:112; especially 9:4). The fifth bowl shows judgment reaching the very throne of the beast, whose kingdom wages war against all who refuse to worship him (Rev. 16:1011; cf. Rev. 13:78, 15). This is why the first four seals show us the horsemen riding across the earth. But when the fifth seal is opened, the focus shifts from what is happening on earth to what heaven sees when Gods people suffer because of the word of God and the testimony they maintain. These martyrs are not beneath the altar because they were victims of history. They are there because they belonged to the Lamb and remained faithful to the word of God and the testimony of Jesus. Their witness cost them their lives. John is showing us what Jesus had already told His disciples: If anyone wants to come after Me, he must deny himself, take up his cross, and follow Me (Matt. 16:24; NASB). The fifth seal reminds us that following Jesus is not merely a call to believe certain truths about Him; it is a call to bear faithful witness to those truths, even when obedience is costly. Polycarp is said to have been a disciple of the apostle John and later became the bishop of Smyrna. Smyrna, you may remember, was one of the seven churches Jesus addressed in Revelation. Jesus told that suffering church, Be faithful until death, and I will give you the crown of life (Rev. 2:10). Years later, Polycarp was arrested and ordered to deny Christ. When pressed to renounce Jesus, he replied, Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour? Polycarps witness cost him his life, but heaven did not see his death as Rome did. Rome saw a criminal to be silenced. Heaven saw a faithful witness beneath the altar. And we do not have to go back to Polycarp to see this kind of witness. You may remember the twenty-one Coptic Christians who were taken by ISIS in Libya and led onto a beach in orange jumpsuits. They were ordinary men who refused to renounce their faith in Jesus. Their blood was shed on earth, but Revelation 6 reminds us that heaven did not miss a drop. The world saw men being led to execution. Heaven saw faithful witnesses beneath the altar. Since 2015, conservative estimates suggest that more than 50,000 Christians have been killed for faith-related reasons around the world. According to Open Doors 2026 World Watch List, North Korea remains the most dangerous country in the world to be a Christian, while Nigeria is the deadliest, accounting for 3,490 of the 4,849 Christians killed for their faith during the latest reporting period. The seals describe the birth pains that mark this present age. The first four seals show us a world marked by conquest, war, famine, and death. But when the fifth seal is opened, we are shown what heaven sees when Gods people suffer because of the word of God and the testimony they maintain. The Altar: The Cry Before God (v. 10) Notice that John not only tells us that these faithful Christ-followers suffered and died for their faith, but also tells us where he saw these Christians. They are under the altar. This is a crucial detail that you can only understand if you know something about the Old Testament tabernacle that God told Moses to build. Scripture tells us that the earthly tabernacle was a copy and shadow of the one in heaven (Heb. 8:4-5; Exod. 25-31; 35-40). So when John sees an altar in heaven, he is not seeing something new, but the heavenly reality to which Israels worship had always pointed. Within the tabernacle, there were two primary altars. The bronze altar stood in the courtyard, where sacrifices were offered. The altar of incense stood near the Most Holy Place, close to the ark of the covenant, which represented the throne of God. Both altars help us understand what John sees. The blood of the sacrifice was poured at the altars base, and the incense rising before the Lord symbolized the prayers of Gods people ascending into His presence. So when John sees the souls of the martyrs beneath the altar, he sees their lives as precious before God and their prayers as heard before His throne. In the earthly tabernacle, a veil stood between the priests and God's immediate presence. But in heaven, no curtain hides His throne from His redeemed people. The martyrs are not far from God. They are beneath the altar, before the throne, and in the presence of the Lord God Almighty. Now, picture what is happening before Johns eyes. Those who suffered the ultimate cost for following Jesus are not behind the altar, nor are they on top of the altar. These saints are under the altar, which tells us that they are closest to the throne. Also, the martyrs are not passive, but are actively pleading for vindication in Gods heavenly court. There is no magical language here, for their cries are raw and honest. There is no anger hurled before God, but cries of vindication in light of their understanding of who God is! Notice what these dear saints include in their prayer: O Sovereign Lord, holy and true... Now lets stop there for a moment. The ESV translates the word well asSovereign Lord.The Greek word used here is not the most common term for Lord,kyrios, butdespotēs, and this is the only time it appears in the entire book of Revelation. The word these martyred saints use conveys absolute ownership, supreme authority, and sovereign mastery. We get our English worddespotfrom this word, but whiledespotusually carries a negative meaning in English, that is not the case whendespotēs is used of God in the New Testament. When used of God, it emphasizes His complete authority over creation, His servants, history, judgment, and justice. This matters because these Christians are not merely crying out to God as sufferers, asking whether He cares. They are crying out to the One they know to be the Sovereign Master over all things. They are appealing to the One who has the authority to judge, avenge, vindicate, and bring history to its appointed end. They are not crying out in doubt. They are crying out in faith. They know He is able. They know He is holy. They know He is true. And they know that the Sovereign Lord will do what is right. Notice what the saints attribute to God next. Not only is He the Sovereign Master, but He is holy. These saints who have suffered much understand that their God is utterly set apart from all evil, corruption, compromise, and injustice. He is not like the kingdoms and the kings of this world. He is not indifferent to injustice and the bloodshed at the hands of the wicked. He is not morally conflicted. He is pure in all His judgments, righteous in all His ways, and completely opposed to everything wicked. He is holy and these saints know it! God is not only holy; He is also true. When these saints plead their case before the throne of God, they do so knowing that He is faithful to all He has promised. He does not forget. He does not make empty threats or hollow promises. What He has spoken, He will do (Num. 23:19; Josh. 21:45; Isa. 55:1011; Titus 1:2; Heb. 10:23). So when these martyrs cry, How long? they are not questioning Gods goodness, nor are they doubting that He will keep His word. They are asking when the God who is holy and true will act in perfect faithfulness to His word and to those He has promised never to forsake (Deut. 31:6; Heb. 13:5; Rev). The breaking of the fifth seal and the prayer of these suffering saints teach us an important truth about how we can and should pray. They pray from their understanding of who God truly is. This is the kind of thing we read about in Daniel 11:32: ...the people who know their God shall stand firm and take action. These saints know their God, and so they cry out, O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth? This prayer is not a contradiction of Jesus command to love our enemies and pray for those who persecute us (Matt. 5:44). It is a plea to the holy and true God to judge evil, vindicate His people, and set the world right. Their cry is rooted in the justice of God, knowing that His Word teaches that vengeance belongs to Him and not to His people (Deut. 32:35; Rom. 12:19). The martyrs beneath the altar are asking God to do what only God has the right and authority to do. The Throne: The Completion of Gods Purpose (v. 11) Now, notice what happens next. God responds, meaning He heard their prayer. But He does not respond as we might initially expect. The God who is sovereign, holy, and true responds by giving these Christians white robes as a sign of honor, purity, and vindication. These robes signify the righteousness that is theirs because of Jesus. When we see this great multitude again in Revelation 7, we are told, They have washed their robes and made them white in the blood of the Lamb (Rev. 7:14). These martyred saints represent every faithful witness who has been slain for the word of God and the testimony they upheldfrom the earliest martyrs of the church to our brothers and sisters suffering for Christ today. They are not treated as victims of random violence but as saints who belong to Christ and whose witness is precious before God. God responds by giving them white robes and telling them to do the thing we all hate: wait. Verse 11 says they were told to rest a little longer. That word, rest, matters. God is not dismissing their cry. He is not ignoring their suffering. He is calling them to rest in His presence, assured that perfect justice will come in His appointed time and in His sovereign way. Why must they wait? Because other Christians will suffer as they did, and they must wait until their number is complete. This means Gods justice is not delayed because He is indifferent. It is delayed because His purpose is not yet complete. There are still more witnesses to be gathered, more saints to be strengthened, and more glory to be given to Christ through the faithful endurance of His people. Gods answer to their prayer was to wait a little while longer. Conclusion My friend Shana frequently asked the same question you may have asked more than you can count: How long O Sovereign Lord, holy and true... It is the plea of the suffering. Shana was not a martyr, she was not killed by persecutors because of the word of God. She died on the operating table due to complications at the hands of surgeons who were trying to ease her suffering. Let me tell you what Shana did know. She knew what it meant to suffer in a world that is still waiting for Christ to make all things new. She knew what it meant to groan. She knew what it meant to wait. She knew what it meant to hope. I know that God used her life to encourage and strengthen the faith of others. Revelation 6:9-11 teaches us that we need not pretend the pain we experience is small. We need not pretend injustice does not matter. We need not pretend that death is natural. We can cry How long and do so in faith, not despair. We can cry it to the Sovereign Lord, who is holy and true. The Lamb who opens the fifth seal, is the Lamb who sees the suffering of His people. He honors the witness of His redeemed. He gives those who follow Him rest. The Lamb who died for you, is the Lord who will bring His purpose to completion for His glory and for your good! So, my dear brothers and sisters, we wait. But we do not wait as people forgotten by the One who sits upon the throne. We wait as those who belong to the Lamb. We wait as those whose lives are precious before the One on the throne. And we wait with confidence that the One who is sovereign, holy, and true will do exactly what He has promised. We can trust Him to do what is good and right because that is who He is.

This is another awesome example of scripture that testifies of Yeshua HaMashiach, Jesus the Messiah, Jesus the Christ.  We will study the event of the Golden Calf and God will teach us in His TORAH, His instructions, that He had a plan for Israel.  He had an awesome purpose for His treasured possession (Exod. 19:5)  It all relates to John 3:16 and the love the Lord has for all, the whole world.  But, the Hebrews failed and chose another god, a god of gold, a bull calf.  They didn't give up on the one true God, they just disobeyed Him in making an animal to represent the one God, the only God, יהוה Yahvay (I pronounce His name Yahvay and not Yahway since  Hebrew has no W sound so it is an error to say Yahway for His name).  Yahvay put this in His Ten Statements, His Ten Commandments, that we are not to make an image to represent the Lord.  The Hebrews  did.  And they did not follow His commands and went their own way. Once again, I brought up the likelihood that the Hebrews had assimilated into the Egyptian culture.  The Hebrews cried out in Exod. 2:23.  But, it is more than cried out.  The Hebrew word is za'aka זעק H2199 which is shriek or scream in deep anguish or terror.  On top of that the Hebrews cried out to no one!  In Exod. 2:23 they cried out - to who?  God heard them but they did not cry out, shriek in deep pain, to the Lord.  Later, at the sea before they crossed over, one they were reintroduced to the God of Abraham, we read in Exod. 14:10 that Israel cried out TO THE LORD.  We miss that.  We think they cried out to the Lord in Exod. 2:23.  That is putting words in the Bible that aren't there.  They didn't know the God of their fathers anymore.  What happened?  What's going on?  The answer - they had assimilated into the Egyptian culture.  The Bible proves it yet we missed it.  All they knew were the gods of Egypt.  It is easy to get Israel out of Egypt but it is nigh impossible to get Egypt out of Israel.   The Hebrews after hundreds of years were deeply imbedded into the Egyptian culture and ways.  Here's the link to study that the Hebrews assimilated into Egypt – https://halakhaoftheday.org/2023/03/29/from-propsperty-to-assimilationn/ Here' a link to lesson 4 part 2 in this series where we study this idea.  It is seemingly proven from the very word of God.  Here's the link - https://youtu.be/9tY5N0mAJ2I?si=BQ2ID2W8eVXZT1xb I did an “AI” search (artificial intelligence) of the Apis Bull in ancient Egypt.  I came up with the following.  I know a lot about the Apis Bull from my days traveling and doing research in Egypt plus my own personal study.  The “AI” material is right on.  So here it is in its entirety.  I do this just in case you want to expand your study to learn more about the Apis Bull and ancient Egypt. AI SEARCH ON THE APIS BULL – MAY 2026 The Apis bull was a sacred animal in ancient Egypt, serving as a living manifestation of the god Ptah and, during its life, a powerful symbol of the pharaoh's vitality, strength, and divine right to rule. As a direct connection between the gods and the kingdom, the Apis bull reinforced the legitimacy of the monarch and was frequently referred to as the "strong bull" in royal inscriptions. [1, 2, 3, 4] Connection to the Pharaoh Symbol of Power: The Apis bull directly symbolized the fertility, power, and vitality of the pharaoh. "Strong Bull" Titles: Pharaohs often used titles such as "Strong Bull of His Mother" to equate themselves with the sacred animal. Ritual Union: During the Sed festival (rejuvenation ceremony), the pharaoh participated in rituals with the bull to absorb its divine power, often described as running or walking with the Apis. Divine Manifestation: The bull was considered an earthly avatar of Ptah (creator god) and, upon death, united with Osiris to become Osiris-Apis. [1, 2, 4, 5, 6, 7] Worship and Life Selection: Priests selected the bull based on strict, specific markings, including a black coat, a white triangle on the forehead, an eagle-shaped mark on the back, and a beetle-shaped mark under the tongue. Royal Treatment: Once selected, the Apis lived in a specialized "House of Apis" in Memphis, treating the bull with the same reverence and luxury as a pharaoh. Afterlife: When the Apis died, it was mummified and buried with immense fanfare in a dedicated cemetery known as the Serapeum at Saqqara. [2, 8, 9, 10] [1] https://www.ancientegyptblog.com/?p=3313 [2] https://www.facebook.com/Egypt.Culture/posts/the-sacred-bull-apis-was-one-of-the-greatest-religious-symbols-in-ancient-egypt-/930050865826543/ [3] https://www.magellantv.com/articles/by-the-horns-of-apis-ancient-egypts-noble-bullgod [4] https://egyptatours.com/what-is-apis-bull/ [5] https://australian.museum/learn/cultures/international-collection/ancient-egyptian/bull-apis-e39829/ [6] https://templeofathena.blog/2016/08/18/god-of-the-month-club-apis-the-living-bull-god-of-egypt/ [7] https://www.livius.org/articles/religion/apis/ [8] https://www.facebook.com/Tresuresofancientegypt/posts/a-sacred-bull-apis-egypt-with-ahmed-graeco-roman-museum-of-alexandria/833234285657958/ [9] https://egypt-museum.com/cows-bulls-in-ancient-egypt/ [10] https://x.com/archeohistories/status/1939677557500293212 In this lesson the Bible supports the idea that Aaron was complicit in the event of the Golden Bull Calf.  Orthodix Jewish Rabbis, however, stick up for Aaron and try to argue he is totally innocent with regards to the Golden Bull Calf incident.  Their views are merely opinion not based upon God's word and in fact are dismissive of the word when it says that Aaron is guilty and the Lord will destroy him along with all Israel.  Their views are totally unacceptable and in great error. Aaron may not have participated in the worship of the Golden Bull Calf, but he made the molten image and thus got all Israel to sin grievously against the Lord.  That Aaron was found guilty is clear in the very words of God Himself and God wanted to destroy all Israel and AARON!!  "The LORD spoke further to me, saying, 'I have seen this people, and indeed, it is a stubborn people. 'Let Me alone, that I may destroy them and blot out their name from under heaven; and I will make of you a nation mightier and greater than they.' "(Deu 9:13-14) "The LORD was angry enough with Aaron to destroy him; so I also prayed for Aaron at the same time."  (Deu 9:20) Here's some links that will add to your study with regards to Aaron's guilt in this terrible event of the Golden Bull Calf. ARTICLE ON AARON'S GUILT FROM CHABAD – AN ORTHODIX JEWISH SITE - https://www.chabad.org/parshah/article_cdo/aid/860977/jewish/Why-Did-Aaron-Make-the-Golden-Calf.htm ARTICLE ON AARON'S GUILT FROM www.GotQuestions.org - https://www.gotquestions.org/Aaron-golden-calf.html In this lesson we hear God say, "They have quickly turned aside from the way which I commanded them ..." (Exo 32:8) What is God's WAY that He wanted the Hebrews to follow?  The Hebrew word for the word WAY is derekh (דֶּרֶךְ).  It is the word used in Genesis 3 when the Lord shows the WAY back to the Garden was closed and guarded by two mighty Khrooveem (not cherubs).  The WAY to the Father was blocked.  Now in Exodus 32 God talks about His WAY, His derekh (דֶּרֶךְ) He wants the Hebrews to follow.  Later, the Lord comes to us and He says in John 14 that, "I am the way, and the truth, and the life; no one comes to the Father but through Me." (Joh 14:6)  So, what might he Lord be getting at?  What is the lesson?   I suggest it seems to be summed up in the first verses of Psalm 119. How blessed are those whose way is blameless, Who walk in the law of the LORD. How blessed are those who observe His testimonies, Who seek Him with all their heart. They also do no unrighteousness; They walk in His ways. You have ordained Your precepts, That we should keep them diligently. Oh that my ways may be established To keep Your statutes!   (Psa 119:1-6) In TORAH the Lord gives us His intruction to live as His people, His chosen ones.  We are to liv in such a way that our lives show we are lovng the Lord God and serving Him by living as per His word, the Written Word.  But then He came to us.  Yeshua.  He is the Living Word.  In John 14 we read that Yeshua says if we are His true disciples He is in us and we in Him.  We abide together.  And as true branches of the "true vine" that is Yeshua we are to be fruitful so that our work in Yeshua keeps until the final harvest of the Vinedresser, the Father, and show ourselves to be His disciples.  We live to be His People of THE WAY,  derekh (דֶּרֶךְ). Rev. Ferret - who is this guy?  (Ferret - somewhere on the Jordan River in northern Galilee) What's his background?  Why should I listen to him?  Check his background at this link - https://www.dropbox.com/s/ortnret3oxcicu4/BackgrndTeacher%20mar%2025%202020.pdf?dl=0  

Exodus Lesson 71 Part 2 In Exod. 31:13 it says … “But as for you, speak to the sons of Israel, saying, 'You shall surely observe My sabbaths; for this is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you.” (Exo 31:13) The word BUT is the Hebrew word ACH (אַךְ H389) meaning “never the less, or none the less, or but, or surely and more.  It is as if God is saying “What came before is very important but what comes now is even more important that all that has come before, so, Moses, speak to the sons of Israel … “  The Sabbath, the Lord's Sabbath, His Shabbat in Hebrew is  more important than all that has come before.  More important than all the instruction and all the detail about God's Tabernacle and the dress of the High Priest and the Priests starting in chapter 25.  More important that the induction ceremony of the Aaron and his sons.  It seems God is saying it is more important than when Moses first went up Sinai to receive the Ten Commandments.  He's been there since and in v. 18 he gets the two tablets from the Lord and this ends his stay of 40 days and nights on Sinai.  It seems that the Shabbat is more important than everything back to chapter 20!  That was when God gave Moses the Ten Commandments, the Lord's Covenant.  Shabbat is bigger than all this.  On our YouTube channel I have a “playlist” series I did on the Lord's Shabbat, or the Sabbath.  It is incumbent on us, true disciples of Messiah, to know about Jesus' Shabbat, God's Shabbat.  We'll find that it is the most important of the Lord's feasts.  LINK to the Shabbat playlist - https://www.youtube.com/watch?v=05bc07ssllo&list=PLvcIXun2BQDLshZetXi0avkG665YNcI5I And now here in Exod. 31:12-18 we see the Shabbat is called a SIGN (אוֹת – “oat”) and it is called the covenant of Shabbat.  It is given to man and not man given to shabbat.  But the Hebrews are the Bride.  Just like in a contemporary religious Jewish wedding, only the bride gets a ring.  So, only the bride gets the Shabbat, God's ring, the sign or אוֹת – “oat” of the covenant.  But Jesus is our Bridegroom, our future “husband” and He asked us to keep His commandments and the greatest feast of the Lord is the Sabbath of THE SHABBAT.  And Jesus said do it to show me our love!  (Joh 14:15)  "If you love Me, you will keep My commandments.”  The shabbat is like our ring as we are betrothed to our Bridegroom, our Yeshua, our Jesus.  We do His Sabbath to tell Him we love Him and to use it as a testimony to the world of God and His Salvation.  How dare us say we can Shabbat on any day we want.  It is NOT about onl rest.  It is about the Lord's Shabbat to testify He is and He is the creator of the universe and He brings His salvation to all of us both Jew and Gentile.  We do Shabbat on God's designated day to testify of Him. Rev. Ferret - who is this guy?  (Ferret - visiting ancient Gath in Israel.  Didn't see Goliath though!) What's his background?  Why should I listen to him?  Check his background at this link - https://www.dropbox.com/s/ortnret3oxcicu4/BackgrndTeacher%20mar%2025%202020.pdf?dl=0    

Sabbath School panel discussion and insight by 3ABN pastors and teachers. This podcast episode follows 2026 quarter 2, lesson 6 of the adult Bible study guide book. This quarter's book topic is “Growing in a Relationship with God”, and this week's Sabbath School lesson is titled “Prayer Warriors”. Join us every week for a fresh and relevant study of the word of God.  Reading: Dan. 2:20-23; Dan. 6:10, 11; Acts 20:36; Gen. 5:22-24; Exod 33:15-23; Exod 32:31, 32. Memory Text: "I love the Lord, because He has heard my voice and my supplications. Because He has inclined His ear to me, there­ fore I will call upon Him as long as I live" (Psalm 116:1, 2, NKJV). (May 2 - May 8)  Sunday (John Dinzey) - “Faithful Daniel”Monday (James Rafferty) - “The Posture of Prayer” Tuesday (Jill Morikone) - “Enoch Walked and Talked”Wednesday (John Lomacang) - “Moses, Godly Leader”Thursday (Shelley Quinn) - “Moses Intercedes for a Nation” Want the Panelists' notes? You can sign up here: https://3abnsabbathschoolpanel.com/notes/  Questions or Comments? Email us at mail@3abn.orgDonate: https://3abn.org/donate-quick.html

In this study we will take a look at the miracles that Yahweh performed on the Egyptians, when Israel was held in bondage, during this period in Exodus. We will see that those miracles were against the Egyptian deities or gods that they worshipped.The story of Moses is not just the story of the freedom of a group of slaves from Egypt in the second millennium BCE. It is the blueprint of the Plan of Salvation of the world as seen from the structure laid down in the Bible. Moses was the prototype of the Christ or Messiah. More importantly, the nation of Israel saw Moses as a prototype and the Bible record illustrates that point. Moses said: ‘And Yahweh said unto me, they have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.' (Deut. 18:17-18).In this study I finish chapter 10  Chapter 10Verse 21-29 The Ninth Plague Darkness21  And Yahweh said unto Moses = About the eleventh day of the month Abib: darkness = first of 4 instances of darkness in judgments. Exod. 10:22; Matt. 27:45; Jude 13; Rev. 16:10Darkness over the land = like the third and sixth plagues, it is inflicted unannounced; and the parleying, [i.e. the conference with the enemy], the driving of a agreement and then breaking it, by which the eighth was attended, is quite enough to account for thisThis plague would especially affect the spirits of the Egyptians, whose chief object of worship was Ra, the sun-god. Merneptah is depicted in a sculptured effigy with the inscription, ‘He adores the sun.' I READ from the 1611 King James Bible in the Apocrypha ‘The Wisdom of Solomon Chapter 17 of a wonderful description of Darkness22  And Moses stretched forth his hand toward heaven, and there was a thick darkness over all the land of Egypt three days = The eleventh, twelfth, and thirteenth days of the month Abib; with this compare the fifth vial, Rev. 16:1023  All the children of Israel had light = By thus distinguishing the Israelites, Yahweh showed the Egyptians that the darkness was produced by His power;27   Yahweh hardened Pharaoh's heart = Yahweh had yet another miracle to work for the complete conviction of the Egyptians and triumph of His people; and till that was produced He permitted the natural stubbornness of Pharaoh's arrogant heart to have its full sway, after each resistance of the gracious influence which was intended to soften and bring him to repentanceHardened = ‘châzaq' ‘khaw-zak'' ‘chet-zayin-quph' ‘Aleph-Tav'Chet = (tent wall) outside, divide, halfzayin = (mattack) food, cut, nourishquph = (sun on the horizon) condense, circle, timeAleph = (ox) strength, strong, power, leaderTav = (cross) sign, covenant seal, mark and crossThis Hebrew word means to Seize: To grab hold tightly. To refrain or support by grabbing hold. But by adding the ‘eth' we see that the Spirit of Yahweh/Yahshua is the one that is actually seizing Pharaoh's heart. Why is Yahweh doing this? I believe so that all of the Egyptian deities would be defeated by the miracles perform by Yahweh/Yahshua Messiah!28     see my face no more = ‘seek no more admittance to my presence29     But before Moses leaves Pharaoh's presence, he announces to him the 10th plague, in Chapter 11:4 and then leaves him for the last time in Chapter 11:8I read from Thomas Horn Book ‘The Gods' to close the section on the hail plagueHave any questions? Feel free to email me keitner2024@outlook.com

We live in a day when worship is often treated casuallybut Scripture makes it clear that God does not take worship lightly. And yet, many of us rarely stop to consider what is actually taking place in heaven right now what true worship really looks like before the throne of God. Last week, we were given a glimpse into that throne room, where everything centers on the One who sits upon the thronesurrounded by splendor, power, and unshakable sovereignty. But as Johns vision continues, our attention now shifts from the throne itself to the worship that surrounds it. After the Lord delivered Israel from the clutches of Pharaoh by parting the Red Sea, Moses and the people sang a song of praise. At the center of that song is this question: Who is like you, O LORD, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders? (Exod. 15:11). It is here that we are reminded why we existnot for ourselves, but for God, whose holiness sets Him apart from all else. Scripture repeatedly shows us what happens when that holiness is not regarded. Nadab and Abihu approached God in worship on their own termsand they were consumed (Lev. 10:12). Uzzah reached out his hand to steady the arkand he was struck down (2 Sam. 6:67). These are not isolated incidents. They are warnings. Worship that disregards the holiness of God is not merely deficientit is dangerous. For as the Lord has said, You shall be holy, for I am holy (Lev. 11:44; cf. 1 Pet. 1:16). And it is precisely this holinessthe holiness that cannot be ignored, redefined, or approached on our termsthat fills the throne room of heaven in Revelation 4, where unceasing worship rises before the One who is holy, holy, holy. The worship we see in Revelation 4 is not casual, and it is not optionalit is the only right response to who God is. So if Revelation 4 shows us what true worship looks like in heaven, then the question we must ask is this:Why is God so worthy of that kind of worship? We Worship the LORD Because There is No One Like Him (v. 6a) Revelation 4 shows us that the experience of Gods presence is not rooted in what we feel, nor is it produced by the latest worship songit is grounded in the truth of who God has revealed Himself to be in His Word. Do you remember what I said about the sea of glass before the throne of God? The sea represents chaos and opposition to Gods purposes, and it is from the sea that the beast comes. Yet here, before the throne, the sea is stilled, reminding us that what threatens creation elsewhere is powerless in His presence. In the presence of the One on the throne is where the redeemed find shalom (peace). What John sees in Revelation 4 is not only a display of powerit is a revelation of who God is. He is the Lord Almighty who rules over all things. He is a covenant-keeping God who keeps His promises. And He is a worship-worthy God before whom all of heaven bows down. And what is heavens response? Worthy are you, our Lord and God, to receive glory and honor and power He is worthynot because of what He gives, but because of who He is. There is only one other place in Revelation where the sea of glass is referenced, and it appears in Revelation 15the fourth of the seven heavenly throne-room scenes in Johns apocalypse. There, John describes the same sea of glass, but with an added detail: And I saw what appeared to be a sea of glass mingled with fireand also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands (v. 2). At the Red Sea, Gods presence stood between His people and their enemiesbringing light to one and judgment to the other (Exod. 14:1920). In Revelation, that same reality is intensified as the sea itself is mingled with fire (Rev. 15:2)symbolically pointing us back to Exodus 14, where God prevented Egypt from pursuing Israel (Exod. 14:2425). After allowing Pharaoh and his army to begin crossing the parted sea, He then consumed the enemies of God by bringing the waters of the Red Sea upon them (Exod. 14:2628). This connection is not incidental. The redeemed stand beside the sea with harps in their hands and sing what John calls the song of Moses and the song of the Lamb (v. 3). Just as Israel stood on the far side of the Red Sea and sang of their deliverance, so now the people of God stand victorious and sing once moreonly this time, their deliverance is final. And just as the plagues of Egypt preceded Israels redemption, so here the song is sung on the threshold of judgment, just before the seven bowls of wrath are poured outjudgments that unmistakably echo the plagues that fell upon Egypt. For now, lets focus on a single verse from the song Israel sang after crossing the Red Sea: Who is like you, O LORD, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders? (Exod. 15:11). In Revelation 15:34, a similar song is taken up and directed to the Lamb: Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed. What began as a song of deliverance at the Red Sea becomes, in Revelation, a song of final redemption before the throneand at the center of both songs is the same unchanging truth: there is no one like Him. We Worship the LORD Because He is the Creator of All (vv. 6b-7) We are now introduced to four living creatures whose praise echoes that of the seraphim inIsaiah6, who declare of the One on the throne: Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory (Isa. 6:3). Like the seraphim, these creatures have six wings, but unlike them, they are described as being full of eyes in front and behind. These eyes symbolize unceasing awarenessnothing escapes their sight as they live in continual service before their Creator. At the same time, each creature is distinct, representing a different realm of creation and reflecting the goodness of the One who made all things. There are four creatures because they represent the fullness of creation, yet each highlights a distinct category of created life. The creature like a lion represents the wild animalsstrength, majesty, and power. The creature like an ox represents domesticated animalsservice, endurance, and strength under authority. The creature with the face of a man represents humanityintelligence, reason, and the image of God. The creature like an eagle in flight represents the birds of the airswiftness and dominion in the skies. Together, these four living creatures represent the strongest, wisest, most powerful, and most majestic forms of created lifeand all of them are oriented toward the worship of their Creator. Some scholars have also noted a possible connection between these four living creatures and the way Israel was arranged in the wilderness. InNumbers2, the twelve tribes were divided into four groups and positioned around the tabernacle, with the presence of God at the center. Later Jewish tradition suggests that each group bore a distinct imagesuch as a lion, an ox, a man, and an eagleimages that closely resemble the creatures described here. If this connection is valid, it adds another layer of meaning: the living creatures would not only represent the fullness of creation, but also reflect the people of God gathered in ordered worship around His presence. In that sense, they may point to humanity as it was always meant to bea community centered on God and devoted entirely to His glory. Whether these creatures are the cherubim described elsewhere in Scripture or a distinct class of heavenly beings, the point remains clear: they represent all of created life, and they perform the very function that all of creation was designed to fulfillwhich is worship. And like the seraphim, they never cease to say: Holy, holy, holy, is the Lord God Almighty, who was and is and is to come! (v. 8). We Worship the LORD Because He is Perfectly Holy (v. 8) The declaration of the four living creatures is not that He is lovethough He most certainly is. Nor do they declare that He is just, though everything around the throne testifies to His perfect justice. They do not highlight any of His other attributes. Instead, they declare the one attribute that lies at the very core of all that He isHis holiness. And they declare it to the highest degree. He is not merely holy, nor even holy, holy. Noour God is: Holy, holy, holy! This is the only attribute of God raised to the third degree in all of Scripture. But what does it mean that God is holy? To be holy is to be set apart and separate from all that is sinful, impure, or morally imperfect. As it relates to God, there is nothing like Him in all of creation, and there is nothing in Him that is flawed, corrupt, or deficient. Gods holiness is the beauty of all that He is. Stephen Charnock rightly said, Holiness is the beauty of all Gods attributes. Brothers and sisters, it is Gods holiness that makes Him gloriousit is what makes His justice just, His mercy merciful, and His power pure. This is why the worship of God is both serious and dangerous. As Michael Horton argues in his bookIn the Face of God, the danger is not in drawing near to Godthe danger is in doing so on our own terms. Nadab and Abihu approached God on their own termsand they were consumed (Lev. 10:13). Uzzah reached out his hand to steady the Ark, assuming his hand was cleaner than the dirtand he was struck down (2 Sam. 6:67). Ananias and Sapphira were more concerned with their image than Gods gloryand they too fell dead (Acts 5:111). Why? Because the holiness of God cannot be approached casually, on our own terms, or treated as common. And, just in case you are tempted to think that these examples are extreme and ought not be taken too seriously, consider the way Jesus taught us to pray: Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil. Jesus did not say to recite this prayer (though that is okay), but to pray like this. We are to begin with something like: Our Father in heaven, hallowed by your name. That first petition is not one request among manyit is the foundation of them all, just as holiness is for the character of the Lord God Almighty! Every other request modeled for us in our Lords prayer flows from it and serves it: Your kingdom come for the hallowing of your name. Your will be done for the hallowing of your name. Give us this day our daily bread for the hallowing of your name. Forgive us as we forgive others for the hallowing of your name. Lead us not into temptation for the hallowing of your name. Deliver us from evil... for the hallowing of your name. Do you see it? We exist for the renown of Gods holy name in every area and part of our lives because He is holy, holy, holy! This is exactly what we see in Revelation 4. Heaven is not centered on man but on God. He is the Creator, and we are the creature. He reigns from heaven, and we are on earth. He is eternally sufficient, and we are utterly dependent upon Him. All that we dohow we live, how we pray, how we worshipis to be shaped and motivated by one great purpose: that Gods name would be hallowed! As His Word reminds us, For from Him and through Him and to Him are all things. To Him be glory forever. Amen (Rom. 11:36). Only when God becomes the center of your universe will you begin to see your life rightly. And only then will you experience the kind of joy and satisfaction you were created for. At the center of that reality is the question sung in victorious celebration by Moses and the rest of Israel: Who is like you O Lord... majestic in holiness? (Exod. 15:11) We Worship the LORD Because He Alone is Worthy (vv. 9-11) Notice the response of the four living creatures and the twenty-four elders. They fall down before Him who is seated on the throne. Their posture shows us the proper response to Gods holinessnot pride, but surrender. The twenty-four elders lay down their crowns because they recognize that whatever authority, honor, or reward they possess ultimately belongs to the One on the throne. In response to the declaration that our unchanging God is Holy, holy, holy, the elders proclaim: Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created. Everything that exists does so because God wills it. That means your life is not random, nor did it come by chance. You were created by Him and for Himand the only right response is to lay down whatever you are holding onto and give Him the glory He deserves. Listenif you approach God on your terms, you will never experience Him as you were created to. Your way of worship will always lead you to your idols and away from the living God. But when you see Him for who He truly isholy, holy, holyyou will do what heaven does: you will bow, you will surrender, and you will worship. Heaven is not confused about who it is that sits on the throne. Heaven is not distracted by lesser glories. Heaven is not divided by that which does not last. All of heaven is fixed on one reality that outweighs everything else infinitely more: God is holy, and He is worthy of it all! One day, you will join this scene that we are given in Revelation 4. One day, you will stand before the One who sits on the throne. The only question is this: Will you bow before Him now in worship, or will you bow before Him then in judgment? If you really want to experience God, if you really want to live your life for that which will last and which matters, then be determined in your heart to do this: Turn from lesser things by giving God what heaven already declaresglory, honor, and all that you are. Why? Because there is no one like Him. Because He is the Creator. Because He is holy. And because He alone is worthy.

Exod. 26:26–30 1 Chron. 16:1–7 Luke 4:16–22 Heb. 8:1–7 Christ is the true worship leader. As our mediator and high priest, He leads the worship of His people and summons them up to heaven with Him. In this message, we explore the glories of New Covenant worship done not according to passing trends, but according to the Word.

April 2, 2026 Exod. 39:1–43; Ps. 35:10-18; Prov. 12:11; Mark 1:1-15

March 29, 2026 Exod. 35:10–36:7; Ps. 34:4-10; Prov. 12:4; Matt. 27:32-53

The Bible Isn't the Point (But You Can't Get There Without It)There's a story near the end of Luke's gospel that doesn't get enough attention.Two disciples are walking away from Jerusalem, heading toward a village called Emmaus. They've just watched Jesus be crucified. Their hope is gone. And as they walk, talking through everything that happened, a stranger falls into step beside them.The stranger asks what they're discussing. They stop, looking at him with disbelief. He's the only person in Jerusalem who doesn't seem to know what happened. So they explain everything: the miracles, the arrest, the cross. And then the stranger opens his mouth and takes them through the entire Hebrew scriptures, showing them how it all pointed to this moment.It's what I can only imagine was the greatest Bible study ever given. And it has everything to do with how we read scripture today.God Has Always Been Trying to Be KnownThe story of the Bible is the story of God pursuing his creation.It starts in Genesis, where God doesn't snap creation into existence or simply will it to be. He speaks. “Let there be light.” That's not a small detail. Actions can reveal that something exists, but words reveal what someone wants. God speaks because he wants to be known.When Adam and Eve hide after the fall, what does God do? He calls out to them. “Where are you?” Even after the first rupture in the relationship, God is looking for his people with his words.That impulse doesn't stop. The first time the Bible mentions itself is in Exodus 17, when God tells Moses to write down what's happened so that future generations won't forget. God's spoken word becomes a written word, preserved across time so that people who weren't there could still know the story they were living inside.Moses receives all of this, leads his people through the wilderness, and then asks for something more. “Show me your glory.” He's heard God's voice. He has the written law. But there's something he's still after: encounter with God himself.God tells him no one can see his face and live. But Moses' longing points to something real. Knowing what God says is not the same as knowing God.The Word Became a PersonThe Gospel of John opens with language that would have stopped both Greek and Jewish readers in their tracks.For Greeks, the word logos meant reason itself, the organizing principle of the universe, the logic behind all of reality. For Jews, John's opening lines echoed Genesis: “In the beginning, God created…” and now “In the beginning was the Word.”John is doing something remarkable here. He's saying: that thing the Greeks called logos, the ultimate logic behind the cosmos? It's not an idea. It's a person. And the Word that spoke creation into existence, that called out to Adam in the garden, that thundered on Sinai, that has been pursuing humanity since the beginning? That Word became flesh.Jesus is God's fullest self-revelation. Not a book. Not a set of rules. A person.The author of Hebrews says it plainly: in the past, God spoke through the prophets in many ways, but in these last days he has spoken through his Son. The same Word that was present at creation is now walking around in sandals, eating fish, asking questions, touching lepers.So what does that mean for how we read the Bible?The Bible Points Beyond ItselfJesus, still walking with the two disciples on the Emmaus road, shows them how every thread of scripture points to him. But then, when they reach the village, he keeps walking. He doesn't force himself through their door.That's not an accident. God wants to be sought. He's always wanted that. He doesn't force himself on us, even in scripture. The Bible is an invitation, not a guarantee.Jesus confronted the Pharisees about exactly this. They had the scriptures memorized. They had built their entire lives around the written word. And they completely missed Jesus standing in front of them. You can know the Bible inside and out and still miss the whole point.The point is encounter. The point is meeting the Author behind the words.Whatever you come to the Bible looking for, you'll probably find it. Rules. Validation. Ammunition. The Bible has been twisted and weaponized throughout history by people who came to it looking for something other than Jesus.But if you come to it wanting to meet Jesus, that's what it's built for. That's what it's always been built for.Back in Emmaus, the two disciples invite the stranger in. He breaks bread with them. And suddenly they recognize who he is. They turn to each other and say, “Weren't our hearts burning within us while he talked with us on the road?”That's the invitation. Not just to read the Bible, but to let it lead you somewhere. To let it lead you to someone. Burning hearts. That's what's waiting on the other side of the words, if you're willing to look for more than information.Have you encountered Jesus? Or have you just been reading about him?

March 26, 2026 Exod. 32:31–33:23; Ps. 33:12-19; Prov. 11:29-31; Matt. 27:1-14

March 23, 2026 Exod. 30:11–38; Ps. 32:8-11; Prov. 11:24-26; Matt. 26:47-56

Exod. 18:13–27 Prov. 11:14; 15:22 Matt. 23:1–4 1 Tim. 3:1–13  Every group on earth has to get organized in order to get anything done. It's the same with the Church. But the difference is that the Church is a heavenly institution that also exists on earth. In this sermon, we learn that Christ's care for and rule over His people is experienced in the order and officers of the Church.

Series: God's Promises, Our JourneyTitle: "Are You Marked by the Promise or by the Promiser (Promise-maker)?"Scripture: Genesis 17:1-27Romans 4:9-12Galatians 5:16-17Colossians 2:11-12Bottom Line: The sign (mark) identifies you—but the Promiser defines you.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. ⸻Context (Opening Paragraph)In Genesis 12, God calls Abram and makes a life-altering promise—to make him into a great nation. (Among other things) In Genesis 15, that promise becomes a formal covenant, secured entirely by God Himself. (Remember the flame and smoking pot? Abram sleeping?)Now in Genesis 17, that same covenant is expanded—Abram becomes Abraham, Sarai becomes Sarah, and God establishes circumcision as the covenant sign. The promise is now not only declared and guaranteed, but embodied and carried forward through generations.This isn't the first time God used a symbol to remind us of a covenant. Rainbow (Noah)Circumcision (Abraham)Sabbath (Moses)Baptism (New covenant)There's another one that isn't in the bible but is used in Christian tradition…⸻Opening Illustration (Wedding Ring)“When my daughters were younger, I used to tease them with my wedding ring. I'd slip it off and say, ‘Look, I'm not married anymore.' Then I'd put it back on—‘Now I am.' Back and forth—married, not married. They'd laugh, but also feel the tension. Then I'd say, ‘No, really—we're still married whether the ring is on or off. The ring is just a symbol of the covenant promise I made before God.'Think about the symbols we sometimes cling to—church attendance, family heritage, even baptism or communion. These are good, but they're signs. The real question is: are we holding on to the sign, or the One who made the promise?”⸻Bottom Line: The sign identifies you—but the Promiser defines you.⸻Outline (Genesis 17) 13 years later...(after Gen 16)1. God Reaffirms His Covenant (vv. 1–8)• “I am God Almighty… walk before me and be blameless”• Abram → Abraham (identity shift)• Covenant remains rooted in God's initiative

March 20, 2026 Exod. 28:15–43; Ps. 31:21-22; Prov. 11:20-21; Matt. 26:1-13

March 17, 2026 Exod. 25:31–26:29; Ps. 31:3-8; Prov. 11:15; Matt. 25:1-13

Exod. 30:1–10 Isa. 29:11–16 Matt. 15:1–9 Acts 7:51–60 In Acts 7, Stephen brings down an indictment on the Pharisees, who were the leaders of the church in that day, saying, “You…received the law as delivered by angels, but did not keep it.” In fact, they did the opposite. They opposed and persecuted the prophet, they resisted the Holy Spirit. Stephen strong words shows us there is such a thing as false churches. Those who have the trappings of religion, but are actually enemies of God. How can we know? We have the marks of false churches to help us.

March 14, 2026 Exod. 22:14–23:13; Ps. 30:1-3; Prov. 11:9-11; Matt. 24:15-28

Before we step into the fire of Amos's oracles, we step back into the story.From the beginning, God's vision has always been the advancement and maturation of human nature, drawing humanity into deeper participation in His own life. Within that grand design, Israel is called God's “firstborn son” (Exod. 4:22), chosen not for privilege alone but for responsibility. Israel is meant to be the older brother among the nations - a covenant partner with God who models maturity, justice, and communion so that the nations, too, might flourish. But Israel struggles to embody that calling.Into that tension walks Amos. Amos is not a professional prophet. He is not part of the “sons of the prophets.” He was not trained in a prophetic guild or raised in a school of ecstatic spirituality. He was a shepherd and dresser of sycamore figs - summoned unexpectedly by God from ordinary life. And when Amos speaks, he does so with startling intimacy. His oracles often shift into the first person - as though God Himself is speaking directly through him. The prophetic word becomes intensely personal. Nowhere is this clearer than in the refrain of chapter 4: “Yet you did not return to Me…” This is not merely a critique of social injustice or religious hypocrisy. It is the lament of a Father calling His son back into relationship. The issue is not behavior management. It is relational rupture. Israel's failure is not simply ethical - it is filial.Amos is also unique among prophets in the way he addresses the surrounding nations. He does not speak only to Israel. But to all the nations surrounding Israel. And then, in chapter 9, something remarkable happens. Amos reminds Israel that the Lord who delivered them from Egypt also acted among other peoples — bringing the Philistines from Caphtor and the Arameans from Kir. God's mighty acts are not exclusive. His redemptive concern has always extended beyond Israel. The nations have never been an afterthought.This is where the story bends forward. Jesus carries Israel's vocation faithfully. Where Israel failed as firstborn, Jesus fulfills the role of true Son. And just as Amos revealed God's concern for the nations, Jesus embodies it - delivering not merely from political oppression but from the deeper powers of sin and death. His resurrection becomes the decisive act of liberation for all peoples.And now, astonishingly, He calls the church to participate. We are invited to partner with Him in the advancement of human life — to embody justice, mercy, and relational fidelity in a fractured world. The nations are still on God's heart. Key Passages: Amos 7:10-17Amos 9:7-8Explainer⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Video⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ on how to use ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.biblehub.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.blueletterbible.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Leave us a question or comment at our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠website podcast page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠.

March 11, 2026 Exod. 19:16–20:26; Ps. 28:6-9; Prov. 11:5-6; Matt. 23:13-26

March 8, 2026 Exod. 16:19–17:16; Ps. 27:7-10; Prov. 10:31-32; Matt. 22:23-33

March 5, 2026 Exod. 13:17–14:31; Ps. 27:1; Prov. 10:26; Matt. 21:23-32

This is another one of those chapters in the Bible that is not necessarily inspirational or having meaning for us as disciples of Messiah Jesus as we read it.  It is interesting for sure, but it seems only God's details to Moses for how to conduct the induction of (I'm using the Hebrew pronunciation of the names) Ah-aron as high priest and his sons, Naydav, Aveeoo, Elahzar and Ithamar as priests.  But, then we put this text in its historical context and everything changes.  It is clear this is about God's intention to continue to separate His chosen people, the Hebrews, from Egypt.  The had assimilated into the Egyptian culture and now the Lord was doing all things necessary to get Egypt out of Israel.  And it is not as easy for Him as taking Israel out of Egypt.  I did a podcast on showing that indeed the Bible implies that Israel had indeed integrated into the culture of Israel and perhaps assimlated.  Check it out ... Exodus 4 part 2 - Exod. 2:11-25 - https://lightofmenorah.podbean.com/e/the-gospel-according-to-moses-lesson-4-part-2-exod-211-25/ Now we ask the question how did those Hebrews who just came out of Egypt (it had only been no more than 3 months since they left Egypt) possibly understand this ceremony and the sacrifices.  When we put this text back to the year 1446 B.C. we understand that to know the symbolism of this induction of Ah-aron as high priest and his sons, Naydav, Aveeoo, Elahzar and Ithamar as priests we need to understand Egypt, the Egyptian gods, the Egyptian pagan religion, and the Egyptian culture.   One scholar that the Lord provided me was Dr. John Currid.  He is a reputable and proven archaeologist, Egyptologist, and proven theologian.  I highly recommend two of his books.  Check out the pictures below.  Both are available for reduced price at www.Thriftbooks.com.  Get them.  You won't be sorry.  To know the Torah you need to know Egypt.  Amazing stuff. In this lesson we talked about a number of awesome topics.  Here's more on those topics. * OUR BODY LIKE A TENT Rabbis plus Greek scholars of Paul's day teach that the human body is like the Mishkan (Tabernacle) or a tent, symbolizing a portable dwelling for God's presence. This concept primarily found in 2 Corinthians 5:1 and the Wisdom of Solomon 9:15. This concept emphasizes the mortality of the physical body and the anticipation of an eternal, heavenly, and "not made with hands" body to replace it. along with Greek philosophers plus later in mystical Jewish tradition (Kabbalah) and midrash, sees the body as a sacred space housing divine sparks.    [1] https://www.berotbatayin.org/why-do-we-need-to-know-all-these-details-of-the-mishkan-tabernacle/ [2] https://medium.com/@coulter.daniel/bible-study-exodus-26-269ea6d7b466 [3] https://biblehub.com/study/psalms/15-1.htm * APIS BULL - sacred diety of ancient Egypt - https://ancientegyptonline.co.uk/bullcult/ * AMUN RE  https://ancientegyptonline.co.uk/amun/ * LEAVENED BREAD DISCOVERED IN EGYPT - https://youtu.be/LlipgR0sWqY?si=9sJuGuX9WTytqc0C * LIVERS AND DIVINATION https://www.thetorah.com/article/the-practice-of-divination-in-the-ancient-near-east Rev. Ferret - who is this guy?  (Ferret - on Tel el Safi or ancientGath Israel) What's his background?  Why should I listen to him?  Check his background at this link - click here for the teacher's background

March 2, 2026 Exod. 11:1–12:13; Ps. 25:16-22; Prov. 10:22; Matt. 20:17-28

Today's readings.. (Leviticus 5,6), (Psalm 105), (1 Corinthians 14)Our Psalms reading (105) stresses that God is fully conscious of all that happens among his creation.  Many examples are given that illustrate the reality of what Paul told the Athenians, that God “is actually not far from each one of us” [Acts 17 v.27) that “we have our being” within the Divine presence and, as Job expressed it, “In his hand is the life of every living thing” [12 v.10]  Look at some of the illustrations of this in today's Psalm, note how it tells us to “seek the LORD and his strength; his presence continually.” [v.4] We do not have to travel to seek his presence, we need to start each day by doing that: we need to “remember the wondrous works that he has done.” [v.5]  These works are seen, both in creation, and in the wonderful way “all things work together” (see Romans 8 v.28) to achieve God's purpose.  This is seen in history; David reminds us of “his miracles, and the judgments he uttered” to the “offspring of Abraham” [v.5,6].  But it is not just with Israel that God is involved, “his judgments are in all the earth” [v.7] and the full reality and climax of this will be seen when Jesus returns. The detail of the divine involvement in human life is made clear in our Leviticus reading (ch. 5 & 6). We read of more of the divine laws being put in place to cause the nation being formed in the wilderness to become a genuine “”holy nation” (Exod. 19 v.6).  Sadly, they failed in this. David and his son Solomon did their best in their days to lead the people into becoming a holy nation.  Then God's son came to inspire people to develop personal holiness.  The aim must be, as we will read next week in Paul's 2nd letter to the Corinthians, to “cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.” [7 v.1]In our chapter today Paul is urgently encouraging them to “let all things be done for building up … for God is not the author of confusion but of peace …” [14 v.33].  Confusion comes when God's word is not read properly – we should not pick and choose the parts which suit us, fully realizing that when “his judgments are in all the earth” when Christ returns,  “then each of us will give account of him(her)self to God.” [Rom. 14 v. 12]  Let us “seek … his strength and “his presence continually.”

February 26, 2026 Exod. 7:1-25; Ps. 24:3-6; Prov. 10:17; Matt. 19:1-12

February 23, 2026 Exod. 4:1-26; Ps. 22:27-31; Prov. 10:11-12; Matt. 18:1-14

February 20, 2026 Exod. 1:1-2:10; Ps. 22:1-18; Prov. 10:6-7; Matt. 16:21-17:9

What a mixture of fascinating readings we have today!  We recall how the 12 tribes in escaping from Egypt, first asked many things from the Egyptians,  (Exod. 3 v.22)”…you shall plunder the Egyptians.”  It was from these things that they could provide all that was needed to make the golden ark, lampstands, etc.  We read today that from “everyone whose heart moves him you shall receive the contribution … gold, silver, and bronze,   blue and purple and scarlet yarns and …” [25 v.2-4]  Our God desires our freewill service of heart, may our hearts be moved in this way.The 72 verses of our Psalm 78 is teaching “a parable” [v.1,2] about the wonders of God's actions in delivering them from Egypt, to “tell to the coming generation the glorious deeds of the LORD” [v.4]  Yet we know that the generation that experienced the miraculous escape from Egypt failed to serve God acceptably; they did not develop genuine faith and died in the wilderness: a lesson for us.Our N. T. reading shows the primary weakness of human nature. In Mark's gospel we read how two of Jesus' disciples. “said to him, ‘Grant us to sit, one at your right hand and one at your left, in your glory.'” [10 v.37] Jesus told them that “those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you.” [v.42,43]Our news constantly contains accounts of conflicts between those seeking to exercise authority, seeking the ‘top' job, especially in politics: there is particular aggressiveness in election campaigns.  But Jesus told his disciples (and us) “whoever would be great among you must be your servant,  and whoever would be first among you must be slave of all.  For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”[v.43-45]In the future, those who have truly followed the example of Jesus, will be made “great” in whatever way the Master decides.  We looked back at v.29-31 and the teaching of Jesus that “there is no one who has left house or brothers or sisters  …. who will not receive a hundredfold now in this time…” also “houses and brothers and sisters (in Christ – now)  … with persecutions” (and we think of those today in countries such as Iran)  – all such will receive  “in the age to come eternal life.”   Let us seek the ‘slavery' of service to our Lord now, with its blessings of a spiritual family –  anticipating in faith, when the angels are sent forth, we will be dramatically delivered from the ‘Egypt' that surrounds us today.

We read today in great detail of the arrival of the people of Israel at Mt. Sinai on “the third new moon” [Exod. 19 v.1].  For the great mass of people with their flocks and herds, it had been a testing journey from Egypt; there had been many faith testing experiences along the way.  Now they are “encamped before the mountain” [v.2] and the “LORD called to” Moses and tells him to remind them of all their experiences. “Thus you shall … tell the people of Israel:  You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself.” [v.3,4]And today, we have God's word, if we will regularly and diligently read it, to bring into our minds all that God has done in the past and promises to do in the future. We must read it – so that our awareness of God's past actions. words and promises become ‘heart felt' – and not just head knowledge.    Those who commit their lives to God, find their relationship with him keeps growing – we realize we are in a two-way relationship – as Israel had to realize.  The prophet Isaiah wrote, “In all their affliction he was afflicted, and the angel of his presence saved them; in his love and in his pity he redeemed them; he lifted them up and carried them all the days of old.” [63 v.9]We also read today in Exodus 20 details of the giving of the 10 commandments: these were accompanied by “thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled” [v.18] “  Moses said to the people, “Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin.” [v.20] but “the people stood far off …” [v.21]  How close are we to God?  Do we feel inclined to stand “far off”? Perhaps not – but, are we finding getting really ‘close' not at all comfortable? If we read God's word diligently we will see many examples of this testing; our convictions of belief should be increasingly seen by the things we give priority to each day. When we spend much of our time and money mingling with the world, our God is “jealous.”  We must never forget we “were bought with a price” [1 Cor. 6 v.20; 7 v.23].There is a sense in which we no longer belong to ourselves!  We had been, in a sense, in slavery to the world, it surrounded us; physically it still does and it threatens to suffocate us!   How joyful were the Israelites – at first – in their deliverance, what a sense of freedom they must have felt; and surely we were joyful when we first accepted Christ as our deliverer from the world around us – the sense of purpose in our lives – the optimism for the future!  Have those feelings faded? How inspiring are the words in today's Psalm 73, “My flesh and my heart may fail, but God is the strength of my heart … for me it is good to be near God; I have made the Lord GOD my refuge” [v.26,28] Our reading and meditation of God's word is an essential part in maintaining that “strength” – then when events “test you” you have the strength to endure and find “refuge” – and – indeed, you then feel even stronger! 

Permit me to share a story from my own experience that helps explain why it took me so long to preach a sermon series on the book of Revelation. When I was twenty-eight, I had been ordained as a minister of the gospel only a short time earlier and was serving as an interim pastor at Calvary Baptist Church, a congregation of roughly three hundred people. The church was struggling. Years of poor leadership decisions and the dismissal of one of its senior pastors had left it in a fragile state. I was young, inexperienced, and keenly aware that I had far more to learn than to offer. When Calvary eventually called its next senior pastorwhom I will refer to as Bobhe inherited both me and another assistant pastor. Less than a year into his tenure, Bob called me into his office to discuss my future. He asked what I hoped for in ministry, and I told him I planned to finish seminary and learn as much as I could from him, given his decades of pastoral experience. Then, without warning, he asked me what I believed about the rapture. Caught off guard, I answered honestly: I believed Christ would return for His people, but I was not yet certain whether that would be before, during, or after the tribulation. Bob paused, looked at me, and said simply, Well, thats a problem. It was a problem because Calvarys doctrinal statement treated a pre-tribulation rapture not as a point of discussion, but as a nonnegotiable. One passage often cited in support of that view is 1 Thessalonians 5:9For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ. Yet the wrath Paul describes there is not the suffering believers endure in this world, but the final judgment reserved for the condemned. That conversation marked me deeply. It revealed how quickly the book of Revelationand the questions surrounding itcan become a test of loyalty rather than a call to faithfulness. And it helps explain why I approached Revelation for so many years with caution, hesitation, and no small measure of pastoral concern. Suffering (Tribulation) is a Part of the Christian Life (v. 9) What troubled me about Pastor Bob and the doctrinal statement Calvary Baptist Church has since removed is that this view is difficult to reconcile with Jesus own teaching on what Christians should expect as His followers. Jesus said plainly, You will be hated by all for my names sake (Matt. 10:22). And again, In the world you will have tribulation. But take heart; I have overcome the world (John 16:33). The apostles echoed the same expectation. Paul warned new believers, Through many tribulations we must enter the kingdom of God just after he was stoned and left for dead outside of the city of Lystra (Acts 14:22). Peter likewise urged Christians not to be shocked by suffering, but to see it as participation in Christs own path: Do not be surprised at the fiery trial when it comes upon you to test you rejoice insofar as you share Christs sufferings (1 Pet. 4:1213). The word tribulation simply means affliction. In Revelation, tribulation is never portrayed as some vague or theoretical idea, but as a real and immediate experience for faithful believers.1It is the context of Johns exile, the churches suffering, and the cry of the martyrs. Tribulation is the setting in which the church endures, bears witness, and waits for Christs victory. Let me press this one step further. In Matthew 24, Jesus warned His disciples, And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. All these are but the beginning of the birth pains (vv. 68). Then He said, They will deliver you up to tribulation and put you to death, and you will be hated by all nations for my names sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come (vv. 914). Jesus then went on to prophesy about events we know with certainty occurred in AD 70: So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), then let those who are in Judea flee to the mountains For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be (vv. 1521). History records that everything Jesus warned would happen did, in fact, occur. Roman soldiers under Titus breached Jerusalem, entered the temple, slaughtered priests while sacrifices were being offered, piled bodies in the sanctuary, erected pagan images, and offered sacrifices to Roman gods, including sacrifices to the emperor himself. The temple was dismantled stone by stone, fulfilling Jesus words: Truly, I say to you, there will not be left here one stone upon another that will not be thrown down (Matt. 24:2). John lived through those events. More than twenty years later, he wrote to seven churches not as a distant observer but as a participant: I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus. The question to consider until we reach Revelation 6 is: What tribulation is John participating in? The persecution of Christians didnt end in AD 70. What began as local opposition has become global. Some regions where the gospel once flourishedsuch as North Korea and Nigeriaare now among the most dangerous for Christians. A challenging reality of the Christian life is that faithfulness to Jesus often leads to suffering. John introduces himself not as an exception, but as a fellow participant in this tribulation. Whatever view of the tribulation you currently hold, know that John and the first-century church were convinced they were living in itnot as a fixed or future timetable, but as a present season of suffering that began with Christs ascension and will end only with His return. Jesus Will Not Abandon the Christian in Life (vv. 9-16) When John received his visions, it was on the Lords Day. Before anything was revealed about Gods plan for the world, it was a day set apart for worship. Many believe this is the earliest technical use of the Lords Day to refer to Sundaythe day of Christs resurrection and the dawn of the new creation. What is most significant is that John hears from the Lord while worshiping the Lord. While in a state of worship, John hears a loud voice behind him like a trumpet. This recalls Sinai, where we are told, there were thunders and lightnings and a very loud trumpet blast, so that all the people in the camp trembled (Exod. 19:16). The trumpet-like voice commands John: Write what you see in a book and send it to the seven churches (v. 11). When John turns, he does not see a trumpet, but seven golden lampstands, and in the midst of the lampstands one like a son of man (v. 12). Do not miss the significance: the lampstands represent the churches (v. 20), and Jesus stands in their midst. The Greek word mesos means among and in the middle. In other words, in the midst of tribulation and suffering, Jesus has not abandoned His people. This is the fulfillment of His promise: Behold, I am with you always, to the end of the age (Matt. 28:20). The long golden sash Jesus wears is that of a priest (cf. Exod. 28:4; 29:5). His golden sash is not a fashion statement but a firm reminder that He is our great High Priest, who intercedes on our behalf as the One who advocates for all those He has redeemed through the shedding of His blood once and for all. As Hebrews 7 tells us, He holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them (vv. 2425). The hairs on Jesus head are white like the whitest wool, as Daniel describes the Ancient of Days: His clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire (Dan. 7:9). Here Jesus is identified with eternal wisdom and divine purityequal with the Father, yet uniquely the Son. He is the Everlasting One, and His wisdom is infinite. Jesus eyes are like a flame of fire. This does not mean He has literal beams shooting from His eyes any more than the sharp two-edged sword from His mouth is a literal sword (v. 16). His eyes blaze like fire, revealing that nothing escapes His sightno motive hidden, no deed overlooked, and no wound His people suffer that will go unnoticed. His knowledge knows no bounds. Our Saviors feet are like burnished bronze. There is no tiptoeing with Him. Our great High Priest and awesome King embodies unshakable strength as the One who will judge the nations with perfect justice and holy resolve. He is omnipotentsolid, sure, and infinitely strong. The voice of our Savior matches His divine wisdom, all-encompassing knowledge, and unequalled strength as Yahweh. When He speaks, He does so with pervasive power: For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authoritiesall things were created through him and for him (Col. 1:16). His wordevery wordcarries divine weight. Why does this matter in light of what John and the churches suffered? Why does this matter for your brothers and sisters in North Korea or Nigeria? Why does this matter for us today? It matters because in the right hand of the Divine Sonwho is infinitely wise, who sees His bride perfectly and completely, and who stands with omnipotent strengththe seven angels of the seven churches are held. Whether these refer to messengers who shepherd the churches or to angels with a particular charge, the point is unmistakable: His servants belong to Him. They are His, and they serve under His protection. We are told that Jesus not only holds the seven stars and stands among His churches, but that from His mouth comes a sharp, two-edged sword (see Heb. 4:12). There are no dull edges on this sword, because it is the Word of Godliving and powerful, with the authority to judge, cut, cure, wound, and heal. And if that were not enough, His face shines like the sun in full strength. What John sees is Jesus in His gloryholy, majestic, and awesome, worthy of all our worship. This Jesus is not the one often presented as safe, domesticated, or passive. This is the glorified Lord, whose word creates, sustains, and brings all things to account. Richard Phillips wrote of these verses: This vision does not show us what Jesus looks like but rather what Jesus is like,symbolically depicting his person and work. Biblically trained Christians organize the work of Christ in his three offices of Prophet, Priest, and King.2 With Jesus, there is No Need to Fear in Life or in Death (vv. 17-20) It is no wonder, then, that when John sees this Jesus, he falls at His feet as though dead (v. 17). The beloved disciple, who once leaned against Jesus chest during His earthly ministry, is now an old manweathered, worn, and wiser. Confronted with the risen and exalted Christ, John collapses in reverent awe. Yet it is this Jesus, standing in the midst of His church, who places the same right hand that holds His servants upon John. Johns response is both right and appropriate. It echoes Isaiahs encounter with the Holy One, in which he saw the Lord seated on the throne and heard the seraphim cry, Holy, holy, holy (Isa. 6:3). Isaiah responded in terror, Woe is me! For I am lost; for I am a man of unclean lips for my eyes have seen the King, the LORD of hosts! (Isa. 6:5). Johns response also mirrors Habakkuks reaction before a holy God: I hear, and my body trembles; my lips quiver at the sound; rottenness enters into my bones; my legs tremble beneath me. Yet I will quietly wait for the day of trouble (Hab. 3:16). Throughout Scripture, when sinful people encounter Gods holiness, fear is the natural response. But notice Jesus response to Johns terror: Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades (vv. 1718). Fear not. Why? Because unlike Caesar, the Roman Empire, or any power that seeks to silence Christs church, Johnand all who belong to the true churchbelong to Jesus. He is the One who died to save John from his sins, the One who rose again to secure his salvation and resurrection, and the One who now holds the keys of Death and Hades. This is why Jesus can promise all who belong to Him: My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand I and the Father are one (John 10:2730). With Jesus, there is no need to fearnot in life, and not in death. Conclusion Let me leave you with three points of application in light of all that we have seen in these verses: First: Dont be surprised by sufferingfaithful Christians have always faced tribulation. If tribulation is the normal setting of the Christian life, then suffering is not a sign that something has gone wrong; it is often a sign that something has gone right. John does not present himself as an exception but as a partner in tribulation, reminding us that faithfulness to Jesus does not remove us from affliction but places us squarely within it. So when hardship comespressure tocompromise, opposition at work, isolation for following Christ, or quiet endurance no one else seeswe are not abandoned; we are walking the same path marked out by the apostles, the early church, and believers around the world today. Second: Find your security in Christ, not in your circumstances. Revelation does not calm our fears by minimizing danger but by revealing Christ. John is not comforted by explanations or timelines but by the presence and power of Jesusthe eternal Son, our great High Priest, the all-seeing Judge, the omnipotent King, and the living Lord who has conquered death itself. Fear loosens its grip not when life becomes safe but when Jesus becomes central, because the size of our fear is always tied to how clearly we see Christ. Third: Do not fear deaththe One who died and rose again holds the keys of life and death. Because this Jesus holds the keys of Death and Hades, nothingnot persecution, loss, or even deathhas the final word over those who belong to Him. The same hand that holds the stars touches His servants, and the same voice that thunders like many waters speaks reassurance to fearful saints. So we need not fear what tomorrow brings or what awaits us at the end. With Jesus, there is no need to fearnot in life, nor in death. 1 Revelation consistently presents tribulation not as a distant, isolated future event, but as the lived experience of faithful believersexpressed through imprisonment, martyrdom, deception, and violent oppositionbeginning in the first century and continuing until the final vindication of Gods people (Rev. 1:9; 2:910; 6:911; 12:17; 13:7; 17:6; 20:4). 2 Richard D. Phillips, Revelation, ed. Richard D. Phillips, Philip Graham Ryken, and Daniel M. Doriani, Reformed Expository Commentary (Phillipsburg, NJ: PR Publishing, 2017), 64.

Reading through Luke 2:1-38, we see both God's provision as well as his restraint in the events surrounding the birth of the Messiah. Instead of cluing in the elite and powerful, he worked through shepherds and the elderly to confirm Jesus's destiny to Joseph and Mary. God delights to work with the ordinary to do the extraordinary! Luke 2:1-5 Mary had learned that her child would not be an ordinary boy, he would sit on the throne of David (Luke 1:30-33). Nevertheless, she had to follow the laws of the land, which included traveling while pregnant to be counted in the census. Luke 2:6-7 Ancient houses typically had a space for animals on the first floor. A “manger” is a feeding trough. These were not ideal circumstances from a health and sanitation perspective, yet everything went well. Luke 2:8-12 These shepherds were probably bored watching their flock by night. Seeing an angel and hearing him announce the birth of the Messiah must have been quite the shock! Luke 2:13-14 I get the impression that the angels were bursting with joy at the baby announcement. Rather than keeping it a secret (Luke 9:20-21), they blasted out the good news that the Messiah had been born. Luke 2:15-20 After they found Joseph, Mary, and Jesus in Bethlehem, they recounted what happened, which must have affirmed Joseph and Mary's confidence that this baby really was who they thought he was. Luke 2:21-24 Joseph and Mary followed the commandments of the Torah, including circumcising the child on the eighth day (Lev 12:3), offering the sacrifice for purification on the 40th day (Lev 12:6-8), and paying the redemption fee for a firstborn son (Exod 13:13-15; Num 3:47). Luke 2:25-38 Simeon and Anna confirmed, once again, that this baby was special. He would bring a light to the Gentiles and glory to Israel. Pastor Sean uses the Bible version NRSVUEThe post What Child is This? first appeared on Living Hope.