Podcasts about god adam

Adam creates a hypnosis session to help a client use their naturally defiant nature to make their life better rather than worse. Adam uses various metaphors and suggestions so that they harness the feeling of defiance and proving people wrong to take their life into a positive direction. This also uses a metaphor first shared by David Goggins on the Joe Rogan podcast about seeing the person they could have been when they first get to heaver. Since the client believed in God Adam uses this in the session.  Coming Soon - The Hypnotists's Secret Circle: Adam will soon be launching a new low-cost membership to access his entire hypnosis archive without the intro, outro, and explanation and an exclusive community only for members. In the meantime you can secure a free sleep download here: https://tr.ee/MCuZqKPnEg  Adam Cox is one of the world's most innovative hypnotists and is known for being the hypnotherapist of choice for Celebrities, CEO's and even Royalty. To book a free 30-minute consultation call to consider working with Adam go to: https://go.oncehub.com/AdamCox Adam's rates for hypnotherapy in pounds and US dollars are here: https://www.adamcox.co.uk/hypnotherapist.html  You can contact Adam at adam@adamcox.co.uk Further information on Adam is here: https://linktr.ee/AdamCoxOfficial  Tags: Adam Cox, the hypnotist, NLP, asmr, hypnosis, hypnotherapy, hypnotist, stress, sleep, worry, meditation, guided meditation, hypnotism, anxiety, metaphor, stress hypnosis, metaphor for anxiety, releasing pressure of anxiety, hypnotherapy for anxiety, hypnosis for anxiety, 

Along with messages of faith and family in the entertainment world, Plugged In's Adam Holz looks at screen fasting, not just not looking at your phone, but replacing that time with positive things.  Kim Dolan Leto, author of "Fit God's Way," outlines some Bible verses that help her anchor herself in God which transformed her understanding and direction in the area of fitness, and really in all of life.  Faith Radio podcasts are made possible by your support. Give now: Click here

De Bijbel refereert naar ons als aarden, of broze, menselijke vaten (zie 2 Korintiërs 4:7). Net als aardewerk gevormd op de pottenbakkersschijf, zijn we van leem gemaakt (zie Jesaja 64:8, HSV). Volgens Genesis 2:7 heeft God Adam uit het stof van de aardbodem gevormd en Psalmen 103:14 zegt, want Hij weet waarvan wij gemaakt zijn, Hij vergeet niet dat wij uit stof zijn gevormd. Ook al zijn we zwak en onvolmaakt, als we onze vaten (onszelf) vullen met Gods Woord, dan worden we vaten van Zijn zegen, klaar om voor Zijn gebruik te worden uitgeschonken. We zijn allen waardevol voor de Heer, God kan zelfs gebarsten potten gebruiken! Maar eerst moeten we volledig toegewijd zijn aan God. 2 Timoteüs 2:21 herinnert ons hieraan: Als iemand zich van alle kwaad [alles wat onwaardig en onrein is, zich afscheidt van alles wat hem kan besmetten van bedorven invloeden] gereinigd heeft, wordt hij een bijzonder en geheiligd voorwerp, die zijn eigenaar vele diensten kan bewijzen en geschikt is voor elk goed doel. Wanneer je vandaag een apart gezet vat wordt, zal God ongelofelijke dingen door jouw leven heen doen.

How do we find true greatness in the kingdom of God? John 13 reveals God's countercultural expectations for how we enter the kingdom and how we find true greatness in the kingdom.

Ezechiël was een jonge priester die net als vele andere Israëlieten werd meegevoerd naar Babel. Op een dag zit hij in het ‘vluchtelingenkamp' aan de rivier als God hem een visioen toont. In zijn beeld ziet hij hemelse wezens met vier koppen. De vleugels van de wezens raken elkaar aan en met zijn allen houden ze een koepel in de lucht. Het is een soort podium waar een troon op staat. Op de troon zit Iemand die op een mens lijkt. ‘De stralende verschijning van de Heer', zegt Ezechiël hierover. Bij een oppervlakkige lezing van deze tekst valt het niet zo snel op, maar de vraag is: wat doet God hier in Babylon? Zijn heerlijkheid hoort te zijn in de tempel in Jeruzalem, waar de ark van het verbond staat. Natuurlijk kan God ook in Babylon spreken tot een profeet als Ezechiël, maar het verontrustende is dat in deze droom Gods troon is verhuisd. Al snel wordt duidelijk waarom Gods troon niet meer in de hoofdstad van Zijn volk staat. Na de eerste aanval van de Babyloniërs komt namelijk een tweede, waarbij Jeruzalem en de tempel nu ook verwoest zullen worden. God roept Ezechiël als profeet om hen te waarschuwen, maar vertelt er ook bij dat de mensen niet naar hem zullen luisteren. Ezechiël beeldt uit De taak van een profeet is niet makkelijk. Ezechiël moet zelfs uitbeelden wat het volk te wachten staat. Zo speelt hij een oorlog na, moet hij zijn haar afscheren en zelfs doen alsof hij de zondebok is die elk jaar op de Grote Verzoendag de woestijn in wordt gestuurd. Hij ligt een jaar op zijn zij en kookt zijn eten boven een hoopje stront, als een teken van het smerige voedsel dat het volk straks krijgt. Wat we in alle voorgaande Bijbelboeken hebben gezien, zien we nu weer. Het volk luistert niet, precies zoals God had voorspeld. Hun hart is te hard. Een jaar later geeft God een nieuw visioen aan Ezechiël. Dit keer laat God zien hoe de tempel wordt onteerd en hoe afgoden worden aanbeden voor het volk. De Heer maakt duidelijk dat de mensen die aan deze kwalijke praktijken meedoen, worden omgebracht. Ezechiël ziet de glorie van God vertrekken uit de tempel, precies zoals in zijn visioen van een jaar eerder. De troon op een koepel, gedragen door hemelse wezens. Het verbond verbroken? Het is een tragisch beeld, want het lijkt erop alsof het verbond tussen God en Zijn volk wordt verbroken. Maar dat is niet zo. God vertelt Ezechiël dat de mensen een nieuw hart nodig hebben, een hart van vlees en bloed. En God zal dat geven. Ook zal Hij uiteindelijk het volk laten terugkeren. De boeken van de profeten zijn soms moeilijk te begrijpen. Toch zijn ze belangrijk, want ze laten Gods hart zien, Zijn passie om Zijn heerlijkheid te delen met ons. In Ezechiël leren we dat de mens van nature zondig is. We zijn niet in staat om ons aan de wet te houden. God zal ons de verandering van ons hart geven die nodig is. Hij is genadig. Maar omdat God niet alleen barmhartig maar ook rechtvaardig is, kan Hij het kwaad niet ongestraft zijn gang laten gaan. Er blijken dan weer twee categorieën mensen te zijn: zij die hun vertrouwen op God stellen en zij die God afwijzen. Mensen die trots zijn en die niets met God te maken willen hebben, zullen worden geoordeeld. Dit geldt voor Israël, voor Jeruzalem maar ook voor volken om Israël heen. De hoofdstukken die deze oordelen beschrijven, zijn om moedeloos van te worden, maar in het laatste deel van het boek communiceert God hoop. De Heer neemt Ezechiël mee naar een vallei met droge botten. Hier is een leger gestorven. Maar God brengt de mensen weer tot leven. De botten krijgen hun vlees, hun organen en hun huid weer terug. Ook wordt het hart van steen vervangen door een hart van vlees. De transformatie is compleet. Dit zijn nieuwe mensen gemaakt van oude mensen. Dit verhaal doet denken aan Genesis 2, waarin God Adam en Eva creëert. Er komt dus een tweede schepping, één waarin de mens weer een relatie met God kan hebben, zoals Adam en Eva dat ook hadden voor ze van de verboden vrucht aten. Wat doet God met het overgebleven kwaad? Toch blijven er nog vragen over. Wat doet God bijvoorbeeld met al het kwaad dat nog in de wereld heerst? En keert God terug naar de tempel in Jeruzalem? Daar geeft God antwoord op aan het einde van Ezechiël. Eerst wordt de ondergang beschreven van een heerser die ‘Gog' wordt genoemd. Hij vertegenwoordigt de verschillende tirannieke volken in die tijd. Ze verzetten zich tegen Gods plan om Zijn volk te redden en worden daarom verwoest. Zodra het kwaad is verslagen, verschuift de focus naar het herstel van de wereld. Ezechiël beschrijft een nieuwe tempel, één die nog groter en majestueuzer is dan de tempel die Salomo ooit bouwde. Gods troon - ofwel: Gods glorie - keert ook terug naar de tempel. Het zou kunnen dat er in het toekomstige koninkrijk van God weer een tempel komt. Persoonlijk denk ik dat de nieuwe tempel in Ezechiëls visioen vooral een symbool is voor het feit dat mensen weer vrij toegang hebben tot God. God woont dan weer onder ons. Dit gebeurde natuurlijk al toen Jezus naar de aarde kwam, maar gebeurt pas ten volle als Jezus weer terugkeert naar de aarde en Zijn koninkrijk definitief zal vestigen. Gods beloften komen vaak in fases uit. Ezechiël zegt niet in welke stad deze nieuwe tempel staat, wat voor mij ook een reden is om dit vooral symbolisch te zien. Maar het is zo'n krachtig beeld… Uit de tempel stroomt namelijk water. Levend water. Want als het uitkomt in de dode zee, komt het leven terug in de zee. Er groeien weer planten en bomen, dieren nemen bezit van het land, vissen van het water. Het is alsof we terug zijn in Genesis 1. In deze ‘tuin' of ‘hof' wordt een stad gesticht. En de naam van stad? ‘De Heer is daar!'

Good stories often introduce the most important characters at the beginning of the narrative. The opening chapters of Genesis set the stage for the entire biblical narrative, casting who God is and how humans came to be. Listen in as Pastor Scott walks through the layers of Genesis 1 - 3.

Lezen: Genesis 3: 1-20 Ik weet niet wat er bij de vorige overdenking door jou heen ging, maar ik word er blij van. Het wekt een verlangen in me op naar de terugkeer van die paradijselijke staat, waarin alles goed was. Ooit zal het weer zo zijn. Dat is Gods belofte. Maar nu komen we eerst bij misschien wel het meest dramatische hoofdstuk van de Bijbel. In Genesis 3 gaat het voor het eerst mis. Laten we de eerste twintig verzen van Genesis 3 samen lezen. Van alle in het wild levende dieren die de HEER God gemaakt had, was de slang het sluwst. Dit dier vroeg aan de vrouw: ‘Heeft God werkelijk gezegd dat jullie van geen enkele boom in de tuin mogen eten?' ‘We mogen de vruchten van alle bomen eten,' antwoordde de vrouw, ‘behalve die van de boom in het midden van de tuin. God heeft ons verboden van de vruchten van die boom te eten of ze zelfs maar aan te raken; doen we dat toch, dan zullen we sterven.' ‘Jullie zullen helemaal niet sterven,' zei de slang. ‘Integendeel, God weet dat jullie de ogen zullen opengaan zodra je daarvan eet, en dat jullie dan als God zullen zijn en kennis zullen hebben van goed en kwaad.' De vrouw keek naar de boom. Zijn vruchten zagen er heerlijk uit, ze waren een lust voor het oog, en ze vond het aanlokkelijk dat de boom haar wijsheid zou schenken. Ze plukte een paar vruchten en at ervan. Ze gaf ook wat aan haar man, die bij haar was, en ook hij at ervan. Toen gingen hun beiden de ogen open en merkten ze dat ze naakt waren. Daarom regen ze vijgenbladeren aan elkaar en maakten er lendenschorten van. Toen de mens en zijn vrouw de HEER God in de koelte van de avondwind door de tuin hoorden wandelen, verborgen zij zich voor Hem tussen de bomen. Maar de HEER God riep de mens: ‘Waar ben je?' Hij antwoordde: ‘Ik hoorde U in de tuin en werd bang omdat ik naakt ben; daarom verborg ik me.' ‘Wie heeft je verteld dat je naakt bent? Heb je soms gegeten van de boom waarvan Ik je verboden had te eten?' De mens antwoordde: ‘De vrouw die U mij hebt gegeven om mij terzijde te staan, gaf mij vruchten van de boom en toen heb ik ervan gegeten.' ‘Waarom heb je dat gedaan?' vroeg de HEER God aan de vrouw. En zij antwoordde: ‘De slang heeft me misleid en toen heb ik ervan gegeten.' De HEER God zei tegen de slang: ‘Vervloekt ben jij dat je dit hebt gedaan, het vee zal je voortaan mijden, wilde dieren wenden zich af; op je buik zul je kruipen en stof zul je eten, je hele leven lang. Vijandschap sticht Ik tussen jou en de vrouw, tussen jouw nageslacht en het hare; dat verbrijzelt jou de kop, jij bijt het in de hiel.' Tegen de vrouw zei Hij: ‘Je zwangerschap maak Ik tot een zware last, zwoegen zul je als je baart. Je zult je man begeren, en hij zal over je heersen.' Tegen de mens zei Hij: ‘Je hebt geluisterd naar je vrouw, gegeten van de boom die Ik je had verboden. Vervloekt is de akker om wat jij hebt gedaan, zwoegen zul je om ervan te eten, je hele leven lang. Dorens en distels zullen er groeien, toch moet je van zijn gewassen leven. Zweten zul je voor je brood, totdat je terugkeert tot de aarde, waaruit je bent genomen: stof ben je, tot stof keer je terug.' De mens noemde zijn vrouw Eva; zij is de moeder van alle levenden geworden. De HEER God maakte voor de mens en zijn vrouw kleren van dierenvellen en trok hun die aan. Het risico van liefde Waar kwam die slang vandaan en waarom hield God hem niet tegen? Waarom stond er überhaupt een boom met verboden vruchten in de tuin van Eden? Dat wordt uit de tekst niet direct duidelijk. Later vertelt de Bijbel wel dat er een opstand in de hemel is geweest waarbij een derde van de engelen uit de hemel werd geworpen (Openbaring 9). Een van hen was een engel die later ‘Satan' of ‘de satan' wordt genoemd. Satan betekent ‘tegenstrever'. Wat God duidelijk maakt aan het begin van Genesis is dat Hij een God van liefde is. Wat is het kenmerk van liefde? Dat je uit vrije wil voor iemand kiest. Met andere woorden: je kunt die persoon ook afwijzen. Dit is waarom God Adam en Eva wel de mogelijkheid moest geven om te zondigen. Anders had Hij robots gecreëerd die deden zoals ze waren geprogrammeerd. Door hun op te dragen niet van die ene boom te eten, kon Hij hun trouw testen. De test was overigens niet het doel. God speelt geen spelletjes. Hij is liefde, Hij heeft de mens lief en wil dat de mens ook Hem liefheeft. God nam daarmee dus een risico. De mens – de kroon op de schepping – kon in opstand komen. Met alle gevolgen van dien. Dat is het risico van liefde. De slang misleidt En dan komt de slang in de hof van Eden. Hij misleidt Adam en Eva. ‘Heeft God echt gezegd dat jullie van geen enkele boom mogen eten?' Eva antwoordt. ‘Dat klopt niet. We mogen van alle bomen eten, behalve van die ene.' Daarop betoogt de slang dat ze juist net zo wijs zullen worden als God, als ze van die boom eten. Dan zijn ze net zoals God en dan weten ze wat goed en kwaad is. Dit is een halve waarheid. Zodra ze van de verboden vrucht eten, maken Adam en Eva inderdaad kennis met het kwaad. Tot dan toe hebben ze alleen maar goedheid gekend. Maar ze zullen niet gelijk worden aan God. Sterker nog: door van deze boom te eten, worden ze juist van Hem gescheiden. De mens zag dat het goed was Dan zegt de Bijbel iets opvallends. De vrouw kijkt naar de boom. De Herziene Statenvertaling zegt: En de vrouw zag dat die boom goed was om ervan te eten en dat hij een lust was voor het oog, ja, een boom die begerenswaardig was om er verstandig door te worden. Dit zijn exact dezelfde woorden als die God gebruikte bij de scheppingsdagen. Vijf keer zei God dat het goed was en de zesde keer dat het zeer goed was. Hier denkt Eva hetzelfde. Ze plaatst zichzelf dus al op het niveau van God. Ze doet wat goed is in haar ogen. Dat doet niet alleen de vrouw trouwens. Adam staat naast haar en reageert precies hetzelfde als zij. Dit is de wortel van alle zonde: dat de mens zelf bepaalt wat goed en fout is. Hij vertrouwt niet op God, ook al weet God– Hij heeft ons zelf gemaakt! – wat het beste is voor ons. De gevolgen van de zonde De gevolgen van de zonde zijn enorm. Die veroorzaken een onoverbrugbare scheiding tussen God en mens. De mensen worden zich bewust van hun naaktheid. Ze zijn hun onschuld kwijt. God, in zijn barmhartigheid, kleedt hen wel weer aan – een teken dat Hij voor hen zorgt, zelfs al hebben ze Hem in de steek gelaten. Toch moeten ze het paradijs verlaten. Want in het paradijs staat de levensboom, en Adam en Eva zijn van nu af aan sterfelijk. Ze mogen niet meer van de levensboom eten omdat ze dan eeuwig zullen leven. Eeuwig leven in een gebroken wereld is een straf. Gods straf is dus eigenlijk een genadige straf... Hij stelt twee engelachtige bewakers aan en bovendien plaatst Hij een zwaard van vuur voor de poort van de hof van Eden. Maar er is meer. Adam moet voortaan het land bewerken en flink zwoegen om te kunnen overleven. Hij probeerde zijn vrouw nog de schuld te geven, maar hij ontloopt zijn straf niet. Eva probeert de schuld af te schuiven op de slang, maar eveneens zonder resultaat. Voortaan zal elke zwangerschap zwaar zijn. Bovendien zal de man over haar heersen. Is dat een extra straf omdat zij als eerste heeft gezondigd? Ik geloof niet dat God de man het recht geeft om over de vrouw te heersen. Voor Hem blijven man en vrouw gelijkwaardig. Wat God beschrijft, zijn de gevolgen van de zonde. De wereld is vanaf dit punt in het verhaal gebroken en de man zal – tegen Gods wil in – over de vrouw gaan heersen. Een belofte verpakt in een waarschuwing Niet alleen de mensen worden gewezen op wat er komen gaat. De slang krijgt er flink van langs. God voorspelt dat er iemand uit het nageslacht van Eva zal komen die zijn kop zal verbrijzelen, hoewel de slang Hem wel in de hiel zal bijten. Dit is een duidelijke vooruitwijzing naar Jezus. Hij werd geboren uit de maagd Maria zonder dat er zaad van een man aan te pas kwam. Daarom zegt God dat het Eva's nakomeling zal zijn en niet Adams nakomeling. Het kwaad zal Jezus flink laten lijden (de bijtwond in de hiel), maar toch zal het kwaad het onderspit delven. God verpakt deze prachtige belofte in een waarschuwing aan de slang. De slang probeert Gods werk teniet te doen en hij sleurt de mens mee in zijn val. Toch is er hoop in dit meest tragische hoofdstuk van de Bijbel. God zelf zal alles weer goed maken. PS In mijn boek Jezus in het Oude Testament vertel ik nog meer over verwijzingen naar Jezus in het eerste deel van Gods Woord. Kijk hier als je hier meer over wilt ontdekken.

All human beings bear the image of God. Drawing from Genesis 1:26-27, we are challenged to consider the inherent value of every individual and how this understanding should shape our actions, beliefs, and society as a whole.

All human beings bear the image of God. Drawing from Genesis 1:26-27, we are challenged to consider the inherent value of every individual and how this understanding should shape our actions, beliefs, and society as a whole.

Has the world's influence shaped your thoughts and actions more than you'd like? It's time to experience true renewal in Christ. ABOUT THIS MESSAGE: In "Renewed Mind: Transforming Our Thoughts," Pastor Adam Burton dives deep into Romans 12:1-2, challenging us to present ourselves as living sacrifices and resist the world's pressures. This message emphasizes daily surrender to God and the renewal of our minds through His Word. Pastor Adam explores how transformation begins with our thoughts and leads to living out God's perfect will. Whether you're battling the world's influence or seeking clarity on God's purpose for your life, this sermon offers practical steps to spiritual renewal. SERMON TRANSCRIPT: https://l.cbcmaysville.church/z ABOUT CENTRAL BAPTIST CHURCH: Central Baptist Church is located in the heart of Maysville, Kentucky. We invite you to join our community and explore our services and programs. For more information, visit our website at https://cbcmaysville.com. If you're new or want to get connected, please fill out our digital connection card at https://cbcmaysville.com/connect/. We look forward to welcoming you! FIND US ON SOCIAL MEDIA: Facebook: https://facebook.com/cbcmaysville/ Instagram: https://instagram.com/centralbaptistmaysville/ YouTube: https://youtube.com/@cbcmaysville/ TIMESTAMPS: Introduction [0:00] Present Yourself to God [4:11] Resist the World's Influence [9:04] Renew Your Mind [15:41] Live Out God's Will [21:07] Conclusion [27:51] #SpiritualRenewal #RenewYourMind #LivingForChrist

Interlude: Why was Abraham so Important to Paul? Genesis 15 & Psalm 2 by William Klock As I was preparing to preach on the central part of Paul's letter to the Galatians, beginning with Chapter 3, it occurred to me that it would be an understatement to say that Paul spends a lot of time talking about Abraham.  A lot.  Not just about Abraham himself, but about a whole host of themes that go back to Abraham's story.  Themes like faith and faithfulness, seed and inheritance, and of course righteousness.  And as I was thinking about that and especially about the reason why Paul spends so much time talking about Abraham, it occurred to me that today would be a good time for an interlude before we launch into Paul's grand argument.  That's what I'd like to do this morning. So why does Paul talk so much about Abraham?  The way some commentators talk, you might think that Paul was doing nothing more than proof-texting.  He needed an example of faith over works from the Hebrew scriptures and, voila, there was Genesis 15.  Or, it's possible that the agitators in Galatia were appealing to Genesis 17, the passage where the Lord gave the covenantal sign of circumcision to Abraham.  So, naturally, Paul goes two chapters back to show that well before circumcision was a thing, there was faith.  But Paul had a greater reason than any of that.  Paul never engages in shallow proof-texting.  And Paul never talked about theology or doctrine in the abstract the way people often do today.  Paul told a story and Abraham was important to Paul, because Paul saw the gospel as the culmination of the great story of the God of Israel and his people and of his promises and of his faithfulness and how it all comes to fulfilment in Jesus the Messiah.  Everything for Paul rides on that great story and it begins with Abraham, because God's calling of Abraham was the answer—or, at any rate, the beginning of the answer—to the mess into which the human race and the whole word have fallen.  Right from the get go, Adam went wrong.  Because of his rebellion against God Adam was cast out of the garden temple he'd been created to steward, and he was cut off from the life of God.  And from there his descendants went from bad to worse.  Even wiping out the whole human race in a flood, while saving the one righteous man left, even that didn't fix the problem.  From righteous Noah it's only a turn of the page to the Tower of Babel.  All of humanity had lost the knowledge of God.  The world was lost in darkness.  And then out of the darkness the Lord called Abram: “Go forth from your land and your birthplace and your father's house to the land I will show you.  And I will make you a great nation and I will bless you and make your name great, and you shall be a blessing…all the clans of the earth through you shall be blessed.”  And, the storyteller records, “Abram went forth as the Lord had spoken.” For years Abram believed and trusted this strange God who had called him to Canaan and made him an outrageous promise.  And the Lord blessed Abram with sheep and cattle and camels, he blessed him with a great reputation, he defeated king for him, but the central part of that promise—the land and especially the family never came to pass.  And so, in Genesis 15, the Lord speaks to Abram again:   After these things the word of the Lord came to Abram in a vision, saying, “Fear not, Abram, I am your shield.  Your reward shall be very great.”  And Abram said, “O my Lord, God, what can you give me when I am going to my end childless, and the steward of my household is Eliezer of Damascus?”  And Abram said, “Look, to me you have given no seed, and here a member of my household is to be my heir.”    Seed.  A family.  Children.  At least one single son to be his heir.  The promise required at least that in order to be fulfilled.  But Abram was an old man.  His wife was long past her child-bearing years.  It looked like everything would soon pass to Abram's servant, Eliezer, and the promise would be dead.  As I read Abram's protest here, I can't help but think of the father of the possessed boy in Mark's gospel.  He cried out to Jesus, “I believe, but help my unbelief.”  Abram knew this strange God was real.  Of all the gods, this was the only who had ever spoken.  And Abram had followed him to Canaan, and there this God provided And now, years later, Lord was no longer a stranger.  The Lord was real, but would he prove to be truly faithful to his promise?  The story goes on:   And now the word of the Lord came to him, saying, “This one will not be your heir, but he who issues from your loins will be your heir.”  And he took him outside and he said, “Look up to the heavens and count the stars, if you can count them.”  And he said, “So shall be your seed.”  And he [Abram] trusted in the Lord, and he [the Lord] reckoned it to him as righteousness.   The Lord reiterated his promise to Abram: a promise of seed and a promise of an inheritance.  And Abram, looking back on the Lord's faithfulness so far…this God who had started out a stranger to him, but was now a faithful friend…Abram had faith.  Some translations say he “trusted” and others he “believed”.  The Hebrew word has a pretty clear sense of trusting in someone or something who has proved himself trustworthy, reliable, faithful.  Despite that, I've noticed that we often struggle to get this part of the story right.  A lot of us hear those words, “Abram believed…”  or “Abram had faith…” and we think of this as something Abram did with only his brain.  Knowing what he did of the Lord, he gave his intellectual assent to this promise.  For a lot of us “belief” or “faith” is mainly a thinking word and in large part that's because in our Protestant tradition we've tended to drive a wedge, to set up a wall between faith and works.  The Reformers were right when they said that salvation is by faith alone, but that doesn't mean that faith is just something we do in our heads.  Faith is organically intertwined with trust and trust is organically intertwined with obedience.  Faith in a God whom we know to be faithful naturally works itself out in how we live.  Abram followed where the Lord led him, because that's the nature of faith. It's worth taking note of how the later Jews translated this into Greek.  Greek has a word group for belief that puts the emphasis on our brains and on thinking.  Dokeo.  It's the dox in orthodox, which means to believe or to think the right thing.  But instead, the translators of the Old Testament chose the word pisteuo.  Sometimes this pistis word group can get into the brainy, the thinking aspects of belief, but most of the time it's more like that Hebrew word.  It's not just intellectual assent, it's not just thinking the right things, it means to trust, to give yourself over to someone or something proved to be faithful.  In the Greco-Roman world, pistis was the sort of loyalty, allegiance, and trust around which communities were built. This language of trust was how the Jews thought and it's how the early Christians thought.  It's a sad part of our history that over the centuries we've tended more and more towards the idea of faith as primarily a thinking thing.  Consider how we think of the creeds.  We usually think of them as a set of theological propositions.  I believe in God the Father.  I believe in Jesus Christ, his only son our lord.  I believe in the Holy Spirit, who proceeds from the Father and the Son.  We think of these as bits of abstract doctrine that define right belief—again, that's what “orthodoxy” means.  We learn the creeds and we give them our intellectual assent.  It's something we do with our brains.  And that's good so far as it goes, but consider that the creed started out in the early church as a baptismal affirmation.  People—pagans—encountered the good news about Jesus and the faithfulness of the God of Israel, they heard the story that went back all the way to Abraham—of this God who gave promises and then kept them, of a God unlike anything they knew in the pagan pantheon, of a God who reveals himself in Jesus, his incarnate son, of a God who gives his life for the sake of his people—and they believed.  They put their trust in this God who made heaven and earth; in this God who revealed himself in his son, born of Mary, crucified under Pontius Pilate, and who rose three days later; in this God who now gives his own Spirit to quicken, to enliven his people.  Like Abraham, they were leaving behind their countries and their families, and stepping out in trusting faith into a new world and into a new life in which they were risking persecution and even martyrdom.  Their faith wasn't just an intellectual exercise; they were entrusting their whole selves to this God whose story they confessed in the creed, a story that was now their story. I've been reading Teresa Morgan's newish book on the language of faith in early Christianity and she very helpfully puts it this way, “The translators [of the Greek Old Testament] regularly chose pistis language at moments of change and decision-making, when the relationship between God and his people is portrayed as entering a new phase, or a covenant is made which will create or shape Israel in the future.”[1]  It's language of trust, and of loyalty, and of obedience—not just something that happens in the brain.  God is doing something new, maybe even strange or bewildering, and this is the language of his people committing themselves to him in this new thing, because they know him to be faithful. And I think that now moves us from the “Abram trusted” part of Genesis 15:6 right to the “and the Lord reckoned it to him as righteousness” part.  What does that mean?  Well, how we read this—probably for most of us, whether we realise it or not—has been shaped by Martin Luther and the Reformers.  Luther confronted the medieval church, which was falsely teaching a theology of merit, a gospel in which our works and the works of the saints earn us a place in God's presence—one we could even buy with money.  Luther believed—actually this is a good example of that idea of trust, because this wasn't just a thinking exercise for Luther, he put his life on the line for the gospel—but Luther believed that salvation is by grace alone through faith.  He was right.  And this was one of the key passages he drew on.  The problem was that Luther was reading Sixteenth Century problems back into Paul's First Century letter to the Galatians and back into Abraham's story in Genesis.  And that meant that Luther was sort of looking for the right answer in the wrong place—or maybe, better, asking the wrong question of the right text.  And so, in light of the works-righteousness he was arguing against, Luther took “righteousness” to mean a moral quality—one that we sinners lack and one that Jesus has.  So for Luther, when Paul cites the story of Abram and how Abram believed and it was reckoned to him as righteousness, that meant that when we put our faith in Jesus, a sort of legal transaction takes place in the heaven courtroom, and Jesus' righteousness becomes our righteousness and we become acceptable to God.  And I think if Paul were alive to hear that, he'd give us a bit of a funny look and say, “Well, if righteous did mean some kind of moral status, then I guess you'd be right, but that's not what righteous means.  Righteousness is about our God's covenants.”  Because for Paul, to be reckoned as “righteous” was first and foremost about being part of God's covenant people—about living in his promises—because that's what Genesis 15 is about.  Let's look back at the rest of Genesis 15, beginning at verse 7.  We've been told that Abram trust in the Lord's promise and that the Lord reckoned it to him as righteousness.  The rest of the chapter tells us what that means.   And he said to him, “I am the Lord who brought you out of Ur of the Chaldees to give you this land to inherit.”  And he said, “O my Lord, God, how shall I know that I shall inherit it?”  And he said to him, “Take me a three-year-old heifer and a three-year-old she-goat and a three-year-old ram and a turtledove and a young pigeon.”  And he took all of these and clove them through the middle, and each set his part opposite the other, but the birds he did not cleave.  And carrion birds came down on the carcasses and Abram drove them off.  And as the sun was about to set, a deep slumber fell upon Abram and now a great dark dread came falling upon him.  And he said to Abram, “Know well that your seed shall be strangers in a land not theirs and they shall be enslaved and afflicted four hundred years.  But upon the nation for whom they slave I will bring judgement, and afterward they shall come forth with great substance.  As for you, you shall go to your fathers in peace, you shall be buried in ripe old age.  And in the fourth generation they shall return here, for the iniquity of the Amorites is not yet full.”  And just as the sun set, there was a thick gloom and, look, a smoking brazier with a flaming torch that passed between those parts.  On that day the Lord made a covenant with Abram, saying, “To your seed I have given this land from the river of Egypt to the great river, the river Euphrates.   So in response to Abrams' faith, the Lord establishes a covenant with him.  In Abram's culture this is how binding agreements were made.  Two parties would work out the details of the agreement.  Maybe it was two kings pledging military support to each other.  It might be two rich men established a boundary between their lands.  It might be a king and his vassal, the vassal pledging a tribute and the king pledging to defend his vassal with his army.  They would clearly state the conditions of the covenant and then they would make a sacrifice.  They might slit the throat of a bull, saying in other words, may this be done to me if I am not faithful to what I have promised.  And this is what happens here in Genesis 15.  In response to Abram's faith, the Lord comes to Abram in this sombre ceremony to ratify his covenant promises.  He passes through this pathway between the halved carcasses of the animals Abram has slaughtered, as if to say, “May this happen to me if I am faithless.”  This is, I think, one of the most profound passages in the Bible with regard to the Lord's faithfulness.  And this is what Paul is retrieving in his argument with the Galatians.  It's why he talks about things like “seed” and “inheritance” and it's why he talks about faith and faithfulness and righteousness.  He's saying that in the gospel, in the good news about Jesus, the crucified and risen Messiah, we see the ultimate example of the faithfulness of God to his promises and that through faith in Jesus we become part of this covenant community in which God has pledged himself to us. So this is why Abraham was so important for Paul.  This is why he talks about Abraham's seed and Abraham's inheritance to the Galatians.  But it might not be so obvious how he connects it to Jesus.  So…there's more to the story of God and Israel than Abraham.  As the story goes on other actors walk on stage and eventually one of those will be Israel's king.  And so Paul also recalls Psalm 2, which is one of the “royal psalms”.  It begins with the nations raging.  The kings of the earth plot together against the God of Israel, but the Psalmist sings: He who sits in the heavens laughs;          the Lord holds them in derision. Then he will speak to them in his wrath,          and terrify them in his fury, saying, “As for me, I have set my King          on Zion, my holy hill.” I will tell of the decree:          The Lord said to me, “You are my Son;          today I have begotten you. Ask of me, and I will make the nations your heritage,          and the ends of the earth your possession.   In Genesis the Lord promised the land as an inheritance to Abraham, and in Psalm 2 that promised inheritance is given to the coming Davidic king, but it's expanded—from the land of Canaan to the ends of the earth.  And Paul brings these two promises, these two covenants together in Galatians.  It's not just the Lord's promise to Abraham that is fulfilled in Jesus, but his promises to the king, too.  And that's important.  Remember what I said last week about the king and his people.  The king represents his people.  What's true of him is true of them.  And that means that the inheritance promised to Abraham now belongs to King Jesus and his people. This was vitally important to Paul, because for Paul the most important thing about the gospel is that in it God reveals, he proves his faithfulness and, in response, we give him glory.  I think we often miss this.  For Paul the gospel was centred on God, but we often centre the gospel on us.  Brothers and Sisters, the gospel is for us, but it's not about us.  I can't really say it any better than Tom Wright does.  He makes the point that “Paul understood…[his]…mission not simply as a way of ‘getting people converted…”  because that would be a human-centred gospel…“but as the symbolic as well as actual means of extending and displaying the reign of Israel's God, and of his ‘Son,' to the ends of the earth.”[2]  In other words, the gospel—and the proclamation and spread of the gospel out into the pagan world—was the fulfilment of God's promises, proving his faithfulness, and ultimately to bring the nations before him in glory and praise. Now, if we have any lingering doubts about this covenantal meaning of “reckoning it to him as righteousness”, I think there's one more passage that clears it up.  Psalm 106:30-31 praises Aaron's grandson Phinehas.  You might remember that I mentioned him a few weeks ago.  The Psalm says: Then Phinehas stood up and intervened,          and the plague was stayed. And that was counted to him as righteousness          from generation to generation forever.   Phinehas intervened.  Specifically, he speared one of the Israelites along with his Moabite mistress as they were, so to speak, in the act.  And for that act of faithfulness, the Lord appointed Phinehas and his descendants to a special role in Israel's priesthood.  Or as the Psalmist says, his act was counted to him as righteousness from generation to generation forever.  In response to Phinehas' faith, the Lord established a covenant with him—he made a promise to him.  In this case, it's clear that “reckon as righteousness” doesn't mean that the Lord credited Phinehas with a moral surplus and it doesn't mean that for Abraham either.  It's about God's covenant, which he established with Abraham and his “seed”.  And this is what Paul's picking up on in Galatians when he makes his argument that the gentiles are just as much a part of God's family in Jesus as the Jews are—that these formerly unclean pagans are as much and as really Abraham's descendants as he, a “Hebrew of Hebrews” is.  “If you belong to the Messiah,” Paul writes in 3:29, “you are Abraham's family (his seed) and you stand to inherit the promise.” But family and land weren't the only things the Lord promised in his covenant to Abram.  The Lord also promised that Abraham's family would become slaves in Egypt, but that he would ultimately rescue them.  This is as much a part of what Abraham's family will be as all the other things the Lord promises.  From the beginning, the Lord establishes this family as a rescued-from-slavery people.  It's in their covenantal DNA.  It literally comes to pass just as the Lord said, but since this is in their DNA, it's the lens through which the Jews would forever see themselves.  That's why in Paul's day saw this as their ongoing story.  It was a story of blessing followed by the curse of exile, but one day—because it's who God had made them as a people—one day their God would come and rescue them again and live in their midst. So Paul shows how the gospel embodies and fulfils this promise of seed and inheritance to Abraham, he shows how it embodies and fulfils the promise of slavery and rescue, and that means that, third and finally, the gospel also embodies and fulfils the exodus promise of God to dwell in the midst of his people.  The prophets sometimes explained God's presence in the temple in terms of his Spirit and this, I think, explains how Ezekiel and Joel could promise that God would renew his people by means of his Spirit.  This was the future that Israel's story looked towards: an end of exile and God's presence through his renewing Spirit.  And this is why Paul, as part of his argument in Galatians, points to the present indwelling of the Holy Spirit in the people of God, as the earnest or the down payment, of the foretaste or firstfruits of the ultimate fulfilment of the Lord's promised inheritance to Abraham. And that brings us back to the creed.  My point has been that Paul, rather than talking about abstract theological propositions, tells a story—the story of God and his people, of his promises and their fulfilment—and our place in that story.  The people from James and the agitators in Galatia, they knew that story, but they were leaving important parts out, so Paul goes back to the beginning and tells it all again, to show them the bits they missed—or maybe the bits they remembered, but hadn't yet learned to see in light of Jesus' death and resurrection.  It is kind of remarkable how, as Paul tells us the story of the one, true God, the God of Israel, what emerges is a story of the God who is Father, Son, and Holy Spirit—there all along, but finally and fully known through this new covenant, this new promise ratified by the blood of Jesus.  I know my first point this morning has been to help you understand why Abraham was so important to Paul, so that as we get into his main argument we'll understand why he says the things he does, but I also want to encourage you to think—or maybe I should say to trust—in the story.  The next time you recite the creed, don't just think of it as a set of theological propositions that need to be affirmed to be orthodox.  Think of it as the great story of God and his people, the great story of his promises and his faithfulness, the great story that reveals the redeeming grace of Father, Son, and Holy Spirit, the great story that ultimately ends with the world finally set to rights and proclaiming his glory—the great story into which we have been baptised—the great story in which we live. Let's pray: Almighty God, our gracious Father, who called Abraham out of the darkness and promised to make his family a light to the nations, we pray that as we recall the great story of your faithfulness, and especially how you have fulfilled your promises in Jesus and the Spirit, teach us to trust in and to find our assurance in you, not just in our heads and with our brains, but as we commit our whole selves to you and become, ourselves, part of the great story of your faithfulness.  Amen. [1] Roman Faith and Christian Faith (Oxford, 2015), 188. [2] Galatians (Eerdmans, 2021), epub edition.

## Introduction - Technical Delays: The speaker begins with an apology for the delay in the podcast, citing technical upgrades to internet and phone systems. - Scripture Reading: The session starts with a reading from Galatians and Colossians, emphasizing deliverance from darkness and translation into the Kingdom of God's dear Son. ## Understanding the Kingdom of God - Deliverance from Darkness: The speaker highlights the importance of being delivered from the power of darkness and entering the Kingdom of God's dear Son. - Promises of God: The Bible promises ranging from 3000 to 8800 are mentioned as accessible to believers for partaking in God's divine nature. ## Relationship with God - Adam's Dominion: Historical context from Genesis chapter three is discussed, detailing Adam's dominion and how it was lost due to disobedience and deceit by Lucifer. - Redemption and Restoration: Jesus' role in reclaiming the lost dominion and power by dying for humanity's sins is emphasized. ## Insights from Additional Texts - Apocryphal Texts: The speaker mentions extra-biblical books like Jubilees, Jasher, and Enoch to provide additional context and details about historical events and spiritual teachings. - Spiritual Control and Fear: The Kingdom of darkness is controlled by fear, lies, and deceit. The importance of understanding the nature of the adversary, Lucifer, and his tactics is underlined. ## Faith and Promises - Faith as a Requirement: Accessing God's promises requires faith. Biblical instances of individuals like Jairus and the woman with the issue of blood are cited as examples. - Personal Development: The importance of personal development through faith, perseverance, and brotherly love is discussed. ## Kingdom Benefits - Spiritual Authority: The power and authority reclaimed by Jesus and transferred to believers are discussed. Believers can exercise authority over sickness, financial needs, and other areas of life. - Prosperity Preachers: A critique of prosperity preachers who exploit followers is provided, contrasting their approach with genuine faith-based living. ## Practical Spiritual Living - Community and Study: Encouraging viewers to form Bible study groups, engage with friends and family to explore the benefits of God's kingdom more deeply. - Viewer Engagement: Inviting viewers to suggest topics and questions for future discussions to foster collective spiritual growth. ## Conclusion - Commitment to Future Teachings: The speaker reiterates the importance of studying the benefits of the Kingdom of God and promises future teachings on related topics. - Final Appeals: Encouragement to live by faith and be conscious of spiritual responsibilities and blessings.

 The problems of life can lead us to lament. David lets his lament lead him to the throne, where he is reminded that salvation belongs to our God.

A Biblical vision of honor for the body of Christ is vital for a healthy Christian life. Pastor Adam Ramsey joins the program to discuss his upcoming book "Honor" as he shares how a mindset to serve rather than be served is not only honoring to God, but to those around us as well. Faith Radio podcasts are made possible by your support. Give now: Click here

A Biblical vision of honor for the body of Christ is vital for a healthy Christian life. Pastor Adam Ramsey joins the program to discuss his upcoming book "Honor" as he shares how a mindset to serve rather than be served is not only honoring to God, but to those around us as well. Faith Radio podcasts are made possible by your support. Give now: Click here

Paul expects that our freedom in Christ leads to loving God and loving others. But loving others is a risk and requires us to jump into the mess of life. Risky love restores sinners, bears burdens, and shares sacrificially. Are you willing to risk loving others for the glory of God?

Seated at the Right Hand of God, Adam Kohlstrom by CSBC

Welcome to the DMU Podcast Ep. 24. Today we are joined by a great young man, Adam Tebbs who has been leading a surge on campus of young men going through DMU and finding freedom in Christ. He shares about his life, what it is like playing soccer in college, and how he has learned to listen to God. Check out our podcast: ⁠⁠https://www.youtube.com/channel/UCXuEUnqVsUDctkFq7SCqy4w⁠⁠ Buy the curriculum: ⁠⁠https://www.dmu.org/product/dangerous-men-guidebook⁠⁠ Invest and donate to the ministry: ⁠⁠https://secure.lglforms.com/form_engine/s/7DfH-3whyu1fXyAq1uLsNA⁠⁠ Dangerous Men helps young men learn to fight spiritually so they can freely follow Jesus. --- Support this podcast: https://podcasters.spotify.com/pod/show/lowell-seashore/support

De Bijbel refereert naar ons als aarden, of broze, menselijke vaten (zie 2 Korintiërs 4:7). Net als aardewerk gevormd op de pottenbakkersschijf, zijn we van leem gemaakt (zie Jesaja 64:8, HSV). Volgens Genesis 2:7 heeft God Adam uit het stof van de aardbodem gevormd en Psalmen 103:14 zegt, want Hij weet waarvan wij gemaakt zijn, Hij vergeet niet dat wij uit stof zijn gevormd. Ook al zijn we zwak en onvolmaakt, als we onze vaten (onszelf) vullen met Gods Woord, dan worden we vaten van Zijn zegen, klaar om voor Zijn gebruik te worden uitgeschonken. We zijn allen waardevol voor de Heer, God kan zelfs gebarsten potten gebruiken! Maar eerst moeten we volledig toegewijd zijn aan God. 2 Timoteüs 2:21 herinnert ons hieraan: Als iemand zich van alle kwaad [alles wat onwaardig en onrein is, zich afscheidt van alles wat hem kan besmetten van bedorven invloeden] gereinigd heeft, wordt hij een bijzonder en geheiligd voorwerp, die zijn eigenaar vele diensten kan bewijzen en geschikt is voor elk goed doel. Wanneer je vandaag een apart gezet vat wordt, zal God ongelofelijke dingen door jouw leven heen doen.

How do we measure holiness? Many people think that morality is the measure of holiness. That's certainly part of it, but Paul describes a holy life as one that pleases God. He also describes where we get the power to live that kind of life.

ABOUT THIS MESSAGE Join us in this inspiring sermon, "Anchored in Hope: The Unchanging Promise of God," delivered by Adam Burton. As we stand at the threshold of a new year, this message offers a deep dive into the unwavering promises of God, guiding us through life's uncertainties and storms. Delivered on December 31, 2023, this sermon explores the metaphor of hope as an anchor for our souls, providing stability and assurance in an ever-changing world. KEY TAKEAWAYS

Plugged In's Adam Holz talks about how while the Marvel franchise may be struggling for a variety of reasons, there does seem to be a renewed openness to how they view God and His Goodness.  He also explores some of the popular holiday entertainment options. Rosaria Butterfield, author of "Five Lies of Our Anti-Christian Age," talks about her journey of repentance in life, from her former life as a radical lesbian activist, to becoming a Christian, to now understanding and repenting of some of the false beliefs she that affected her and she feels affect many sectors of the modern Church. Faith Radio podcasts are made possible by your support. Give now: Click here  

Sunday October 8, 2023 at The Hub City Church Hiding From God // Adam & Eve | Genesis 3 That's Messed Up. | a series about sin and redemption in Genesis Sermon by Tadd Anderson | Lead Teaching Pastor "The Bible is the STORY of how God RESCUES and REDEEMS His people from their SIN!" The Hub City Church is a local expression of the church in Crestview, Florida, making disciples Who Believe the Gospel, Abide in Christ and Obey the Word to the glory of God.

Exploring Mystical Union and Spiritual Embodiment in Jewish Mysticism with Professor Adam Afterman. Adam Afterman is a Research Fellow of the Kogod Research Center at the Shalom Hartman Institute and the chair of the Department of Jewish Philosophy and Talmud at Tel Aviv University. Professor Afterman's main fields of research are medieval Jewish philosophy, kabbalah, and Jewish mysticism. His most recent book, And They Shall Be One Flesh: On the Language of Mystical Union in Judaism (Brill, 2016), offers an extensive study of mystical union and spiritual embodiment in Judaism. Professor Afterman studies Jewish thought in its broader Muslim and Christian contexts and explores how medieval Judaism was transformed in detailed response to philosophy and Muslim and Christian high culture. Professor Afterman is active in the field of academic interreligious research and study in Israel and abroad. 00:00 Excerpt 02:02 Dvekut 39:13 Mystical Union 1:22:21 Holy Spirit 1:35:56 What does this mean for us today? Join us: https://discord.gg/EQtjK2FWsm https://facebook.com/seekersofunity https://instagram.com/seekersofunity https://www.twitter.com/seekersofu https://www.seekersofunity.com Thank you to our beloved Patrons: Esther, Moshe, Isaac, Jorge, AARon, Rick, Eden, Leo, Francis, CyberArt, Laurie, Alana, Gary, Frederique, Laurie, Joshua, Spacecowboy, Cliffton, Steve, Billy, Jackie, Andrew, Josh, Glenn, Zv, George, Ivana, Keenan, Gab, John, Victoria, Casey, Joseph, Brad, Benjamin, Arin, jXaviErre, Margo, Gale, Eny, Kim, Michael, Kirk, Ron, Seth, Daniel, Raphael, Daniel, Jason, Sergio, Leila, Wael, Simona, Francis, Etty, Stephen, Arash, William, Michael, Matija, Timony, Vilijami, Stoney, El techo, Stephen, Ross, Ahmed, Alexander, Diceman, Hannah, Julian, Leo, Sim, Sultan, John, Joshua, Igor, Chezi, Jorge, Andrew, Alexandra, Füsun, Lucas, Andrew, Stian, Ivana, Aédàn, Darjeeling, Astarte, Declan, Gregory, Alex, Charlie, Anonymous, Joshua, Arin, Sage, Marcel, Ahawk, Yehuda, Kevin, Evan, Shahin, Al Alami, Dale, Ethan, Gerr, Effy, Noam, Ron, Shtus, Mendel, Jared, Tim, Mystic Experiment, MM, Lenny, Justin, Joshua, Jorge, Wayne, Jason, Caroline, Yaakov, Daniel, Wodenborn, Steve, Collin, Justin, Mariana, Vic, Shaw, Carlos, Nico, Isaac, Frederick, David, Ben, Rodney, Charley, Jonathan, Chelsea, Curly Joe, Adam and Andre. Join them in supporting us: patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU

The Bible is filled with accounts of God intervening in people's lives, confronting them in a way that changed their lives forever.

The Bible is filled with accounts of God intervening in people's lives, confronting them in a way that changed their lives forever.

This week we take a look at what it means to have intimacy with God. Join us as we continue to look ahead to where God is leading RSCC!

08-09-23 Wed PM

#1 ACS 2069 - Charlamagne tha God (2017) #2 ACS 2671 - Adam Ray (2019) #3 ACS 2158 - Bryan and Gina (2017) Hosted by Superfan Giovanni Request clips: Classics@adamcarolla.com Subscribe and Watch Clips on YouTube: https://www.youtube.com/@AdamCarollaCorner

#1 ACS 2069 - Charlamagne tha God (2017) #2 ACS 2671 - Adam Ray (2019) #3 ACS 2158 - Bryan and Gina (2017) Hosted by Superfan Giovanni Request clips: Classics@adamcarolla.com Subscribe and Watch Clips on YouTube: https://www.youtube.com/@AdamCarollaCorner

7-9-23 | As Christ's followers, the Apostle Paul tells us to ‘walk in the Spirit.'  This is a charge to live our Christian faith in our everyday life.  But how do we do that? Walking in the Spirit is the direction we should go!

As God initiates a covenant with Israel, his holiness is on full display at Sinai—reminding us who He is and How we are to relate to Him.Passage: Exodus 19

In the Great Exodus, God's salvation power is revealed to Israel and modeled for us as he sets Israel free from bondage, sets them free by grace, and sets them free through a mediator.Text: Exodus 14

2-12-23| Today's message is Part 2 of our "10 FOR LIFE" series. Our Bible verse is Psalm 19:14 ESV - Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer.

Responding to the doubts and questions as to who He is, the finger of God brings the first nine plagues upon Pharaoh which reveal power, remove doubt, release judgment, and prove He is deserving of glory—all while showing Pharaoh and us that only God has true authority.

Just as the Hebrews felt forgotten and left behind by God during their period of slavery in Egypt, many of us can feel that God is distant during times of waiting and suffering. Together we see a reminder from Exodus that God is providentially working out His plan even when we don't see Him.

Even as we marvel at the incredible attributes of our transcendent God, this text reminds us that the character of our Creator affords us every opportunity for intimacy.

Recorded at the Mockingbird Conference in NYC, 2017. Property of Mockingbird Ministries, all rights reserved (www.mbird.com).

Humans are complicated, walking paradoxes. Sometimes we're the worst, sometimes we're the best. We are physical beings with flesh and blood, skin, and bones. We're also spiritual beings, having the breath of God. Often, we tend to separate our lives-the spiritual or the sacred, the holy or the earthly. But at the core of being human, is a union, not a separation. It is the union between us and God that makes us fully alive. This week, join us as we explore this paradox through our new series studying the life of David. We will explore how to embrace our humanness as we live in God's presence in our normal, average human moments. This week, take the Psalm devotional book with you as you go about your normal activities. Use this week's Psalm to help you commune with God and connect with him in the average moments of each day. Text us at (650)600-0402 to get a copy mailed to you! Find a sermon-based study guide for this week: http://menlo.church/studyguide61922

Humans are complicated, walking paradoxes. Sometimes we're the worst, sometimes we're the best. We are physical beings with flesh and blood, skin, and bones. We're also spiritual beings, having the breath of God. Often, we tend to separate our lives-the spiritual or the sacred, the holy or the earthly. But at the core of being human, is a union, not a separation. It is the union between us and God that makes us fully alive. This week, join us as we explore this paradox through our new series studying the life of David. We will explore how to embrace our humanness as we live in God's presence in our normal, average human moments. This week, take the Psalm devotional book with you as you go about your normal activities. Use this week's Psalm to help you commune with God and connect with him in the average moments of each day. Find a sermon-based study guide for this week: http://menlo.church/studyguide61922

https://youtu.be/K-_CEoE1WDA

Today, we kick off our Lenten Series on the Sorrowful Mysteries. I have been wanting to enter into a deeper reflection and look at the beautiful mysteries of the Rosary for quite some time. I couldn't think of a more fitting time to dive headfirst into exploring the sorrowful mysteries than Lent itself. The agony in the garden gives us a real look into the vulnerable and authentic humanness of Christ. With deep sorrow and pain, Jesus falls with his face to the ground and prays to God the Father to take this cup of suffering from him. This is something we can all relate to. We are often faced with great pain and agony and find ourselves pleading in prayer to our Heavenly Father to take our current suffering away. Yet, even knowing the excruciating steps of calvary, the pain of the cross and the weight of death itself, Christ deeply desired to do the Father's will when he says, "Not as I will, but as you will."This is a beautiful reminder for us all to live as Christ, by surrendering to the most perfect will of our Heavenly Father. We should find hope and strength in knowing that although it was in a garden that man first broke his relationship with God (Adam), it is through Jesus submitting himself to the Father's will in a garden that man's relationship with God begins to be restored. Hope everyone has a blessed week!