Podcasts about god himself

Are you having a Lenty Lent? It may feel like your failing or things are going wrong, but maybe you are right where the Lord wants you. Its just a bit of pain from the composting process of our souls.  Lent is not a gloomy interruption of life. It is the Church handing us winter on purpose.   In the garden, winter strips everything down. The bright flowers are gone. The branches look skeletal. You walk outside and think, Nothing is happening here.   But beneath the surface, roots are deepening. The soil is being replenished. Worms are turning what fell and died into nourishment. What looks like stillness is actually preparation.   Lent does the same.   It takes away the noise. It asks us to fast. To sit in silence. To feel our hunger instead of numbing it. To look honestly at what needs pruning in our lives. And at first it feels like a loss. Like grey skies feel to me today. Like not being able to see more than a few feet in front of you.   But Lent is not about deprivation for its own sake. It is about increasing capacity. Uniting ourselves to Christ in his passion. Praying in the garden of Gethsemane. Facing Calvery.    When you prune a plant, you cut away what once looked fruitful. You remove even good branches so that better fruit can grow. That is uncomfortable. It feels like diminishment. But the gardener is thinking ahead to spring.   And the compost pile is not a symbol of failure. It is where the old life breaks down so it can become nourishment for new life. In the spiritual life, our disappointments, our faliures, our surrendered dreams, even our grief, none of it is wasted. Given to God, it becomes rich soil.   Lent is when we allow that decomposition to happen.    We stop clinging. We let attachments die. We allow deeper parts of the heart to awaken. The grey days reveal what the bright days sometimes hide. They show us how much we depend on consolation instead of God Himself.   And then Easter comes.   Not as a surprise, but as fulfillment. The buds that appear are not random. They are the result of hidden work. The joy feels fuller because we remember the winter. The Alleluia sounds louder because we walked through the silence.   Spring does not erase Lent. It proves it was necessary.   I'm trying to die to myself and give God my fiat. This Lent I'm also saying "I am the handmade of the Lord, be it done unto me according to your word". I'm surrendering myself to the hands of the Gardener.   And I pray for patience while the compost of my soul continues decomposing, I remind myself  that growth cannot be rushed. His ways are not my ways. But I trust and surrender.    The Gardener knows when to prune. He knows when to wait. He knows when to bring the sun.   And even when you can only see three feet in front of you, the roots are going deeper than you realize.

Pastor Skip explains why God Himself is joyful and reminds you that Jesus intends His own joy to remain in you and shape how you live.

“Death in battle for God's sake is better than a shameful and sluggish life.” There is always a lion for the man who does not want to begin. Always a reason. Always a danger. Always a wiser moment to wait for. And so he remains on the road his entire life. Careful. Thoughtful. Unbloodied. Unchanged. St. Isaac is merciless here. Much wisdom can damn a soul. Not the wisdom that fears God, but the kind that calculates and delays obedience. The man who watches the winds never sows. The man who weighs every risk never enters the fight. The simple man jumps into the water. He does not negotiate with fear. He does not preserve his body. He burns with first ardor and moves. This is what we lack. Not knowledge. Fire. The way is filled with blood. Blood means loss. Blood means humiliation. Blood means the death of the life you hoped to keep. If you wish to begin, hold your death in your mind. Remember the day after your burial. Let eternity crush your attachment to this present age. Hope in this life weakens the soul. Do not begin with a divided heart. Divided labor exhausts and yields nothing. God does not give grace in proportion to our techniques but according to the ardor of love and the boldness of faith. “As thou hast believed, so be it done unto thee.” Some beat their heads in repentance. Some drown in prostrations. Some burn in psalmody. Some are seized into silence. There are many forms. But all give themselves without reserve. Then comes the ruin. One tastes and turns back. One tastes a little and grows proud. One is enslaved by ambition. One by vainglory. One by greed. One by habit. One begins well and does not endure. These are the lions. Not in the street. In the heart. The one who stands firm does not turn back until he receives the pearl. He begins again and again. He refuses slackness. He does not wait for ideal conditions. He does not demand guarantees. Always begin. If the heart is pure from passion and doubt, God Himself raises the soul. Not because it was clever. Not because it was impressive. But because it believed and stepped onto the blood-stained road without bargaining. Begin. Or die still talking about the journey. --- Text of chat during the group: 00:07:55 Fr. Charbel Abernethy: Anthologion 00:08:15 Jesssica Imanaka: https://ignatius.cc/products/anthologion-modern-english 00:08:28 Una's iPhone: What about The Agpeya? Coptic 00:08:43 Jessica McHale: I use the Publicans Prayer Book. Sophia Press. It's a Small Horologion. 00:09:14 Anthony: Reacted to I use the Publicans ... with "❤️" 00:09:24 Una's iPhone: What book is Gather talking about? 00:10:49 David Swiderski, WI: Reacted to "I use the Publicans ..." with

The Dismantling of the Religious Self Four Lenten Reflections on Delusion, Abandonment, and the Life That Remains in God “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” John 12:24 The fathers speak very little about religious success. They speak constantly about religious delusion. Not because religion is false, but because the ego can survive inside it indefinitely. It can pray. It can fast. It can obey. It can sacrifice. It can appear humble. It can appear faithful. It can appear entirely given to God. And yet never cease to exist as the center of its own life. The religious self is the final refuge of autonomy. It is the last structure to collapse. Christ did not come merely to forgive sin. He came to destroy the self that lives apart from Him and to raise the person into a life that is no longer his own. This destruction does not occur all at once. It occurs in stages. First, the destruction of false fulfillment. Then, the destruction of false righteousness. Then, the destruction of the self that believed it belonged to God. And finally, the revelation of the life that remains when the self that lived has died. This is not metaphor. It is the path. First Reflection The False Light That Feeds on Devotion On Seeking Fulfillment in Religious Things Instead of God “My soul thirsts for God, for the living God. When shall I come and behold the face of God?” Psalm 41:3 (42:2) Evagrios of Pontus returns again and again to the command of the Lord because he knows the tragedy of the human heart. The command is heard. It is repeated. It is admired. But it is not yet obeyed. “Seek first the Kingdom of God and His righteousness.” Matthew 6:33 This is not because the man refuses God. It is because he does not yet know how to live from Him. The soul seeks life with a desperation deeper than thought. It cannot endure emptiness. It cannot endure groundlessness. It must drink from something. And until it drinks from God Himself, it will drink from what surrounds Him. This is the beginning of the spiritual life for nearly every man. He turns away from obvious sin. He enters the life of prayer. He begins to fast. He reads the Scriptures. He studies the Fathers. He orders his days toward obedience and repentance. He removes himself from the chaos of the world and places himself among holy things. Everything outwardly moves toward God. But inwardly, something subtle and terrible begins to form. The man begins to live not from God, but from religious life itself. He begins to draw life from proximity. From belonging to the Church. From serving others. From participating in sacred rhythms. From being known as faithful. From being recognized as someone who has given his life to God. These things give him structure. They give him identity. They give him continuity. They give him the sense that his life has weight and meaning. And this feels like life. But it is not yet life in God. Christ did not say blessed are those who surround themselves with religious things. He said, “Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, neither can you unless you abide in Me.” John 15:4 The branch may rest against the vine. It may touch the vine. It may appear connected to the vine. But unless the life of the vine flows into it, it remains dead. St. Isaac the Syrian speaks with terrifying clarity about this condition. He writes that the soul seeks rest relentlessly, but until it rests in God, it will rest in created things. Even in holy things. Even in prayer itself. Because prayer can become a place where the ego hides. St. John Climacus warns of this when he writes that vainglory attaches itself to every virtue like a parasite. It feeds on fasting. It feeds on prayer. It feeds on silence. It feeds on obedience. It feeds on tears. It feeds on devotion itself. It is possible to pray constantly and remain centered in oneself. It is possible to serve constantly and remain untouched by God. It is possible to build an entire life around God and never yet have surrendered one's life to Him. Christ speaks of this with devastating simplicity. “Many will say to Me in that day, Lord, Lord, did we not prophesy in Your name, cast out demons in Your name, and do many mighty works in Your name? And then I will declare to them, I never knew you.” Matthew 7:22–23 He does not deny their works. He denies their communion. They lived around Him. They acted in His name. They built their lives in His presence. But they did not live from Him. This is the great danger of religious life. It offers proximity without union. The ego adapts itself to religious structure because religious structure can sustain its existence indefinitely. The ego does not resist religion. It colonizes it. Abba Macarius the Great said, “The heart itself is but a small vessel, yet dragons are there, and lions are there, and poisonous beasts are there, and all the treasures of wickedness are there. But there too is God.” Both realities coexist for a long time. The man prays, and the ego remains. The man fasts, and the ego remains. The man serves, and the ego remains. The ego does not fear religious activity. It fears death. Because Christ did not come merely to improve the ego. He came to crucify it. “I have been crucified with Christ. It is no longer I who live, but Christ lives in me.” Galatians 2:20 This is not metaphor. It is ontological violence. The ego can survive prayer. It cannot survive crucifixion. This is why the ego draws life from religious participation rather than from God Himself. Because participation strengthens its continuity. Communion destroys its autonomy. Archimandrite Zacharias Zacharou writes that God allows the man to labor in the life of the Church for years while this hidden foundation remains intact. Not because God is absent, but because the man is not yet capable of bearing the loss of himself. So God permits him to live from secondary things. From belonging. From service. From stability. From identity. These things are not evil. They are merciful accommodations to weakness. But they cannot give life. The prophet Jeremiah speaks with words that cut through every illusion. “They have forsaken Me, the fountain of living water, and hewed out cisterns for themselves, broken cisterns that can hold no water.” Jeremiah 2:13 The tragedy is not that the cisterns are wicked. It is that they cannot sustain life. They leak. They empty. They must constantly be refilled. The man must constantly reaffirm himself. He must remain useful. He must remain faithful. He must remain visible. He must remain necessary. Because his life depends on these conditions. But life in God does not depend on conditions. Life in God survives abandonment. It survives obscurity. It survives uselessness. It survives the loss of identity itself. This is why God begins, at a certain point, to remove the cisterns. Not as punishment. As mercy. He allows the man to lose what sustained his sense of himself. He allows him to lose position. He allows him to lose recognition. He allows him to lose certainty. He allows him to lose the emotional consolations that once accompanied prayer. Prayer becomes dry. Service becomes empty. The structures that once gave life now give nothing. This is the beginning of truth. St. Silouan the Athonite describes this moment as the withdrawal of grace that reveals to the man the true poverty of his soul. He writes that when grace withdraws, the soul sees its own weakness and learns that it cannot live without God. Not without religious life. Without God. The distinction becomes absolute. The man discovers that he does not yet know how to live from God Himself. He only knows how to live from what surrounds Him. This revelation feels like death. Because something is dying. The false center. The imagined continuity. The self that lived from participation instead of communion. Christ spoke of this death when He said, “Whoever loses his life for My sake will find it.” Matthew 16:25 This loss is not symbolic. It is experiential. It is terrifying. Because the ego experiences the loss of its foundations as annihilation. Abba Moses said, “Go, sit in your cell, and your cell will teach you everything.” What does the cell teach? It teaches the man that he does not yet live from God. It removes distraction. It removes affirmation. It removes reinforcement. And what remains is his poverty. His inability to give himself life. His inability to sustain himself. His inability to exist without drinking from God. This is the beginning of real prayer. Not prayer that expresses devotion. Prayer that expresses need. Not prayer that affirms identity. Prayer that arises from groundlessness. The publican understood this when he stood at a distance and said, “God, be merciful to me, a sinner.” Luke 18:13 He had nothing left to sustain himself. And Christ says he went home justified. Because justification begins when illusion ends. God does not remove the false light to harm the man. He removes it to save him. Because whatever the man cannot lose without losing himself has become his god. God removes every false god. Even the religious ones. Until only God remains. St. Isaac the Syrian writes that the man who has learned to live from God alone becomes free from all fear. He can lose everything and remain alive. Because his life no longer depends on created things. It depends on the uncreated God. This is the passage from religious life into real life. The passage from devotion into communion. The passage from illusion into truth. It begins in loss. It ends in God.

Today on Connect with Skip Heitzig, Pastor Skip explains why God Himself is joyful and reminds you that Jesus intends His own joy to remain in you and shape how you live. To support this ministry financially, visit: https://www.oneplace.com/donate/104/29?v=20251111

Have you ever talked to someone who's really into their work, and they're so excited about it that it seems they just can't stop talking about it? Maybe you've done that with your own work, with a hobby you enjoy, or with stats about your favorite team. To our ears it may seem like the book of Exodus is simply repeating itself, but in actuality it's communicating the excitement, the gravity, and the importance of the tabernacle. God Himself gave instruction to build it, God's covenant people built it, and God Himself would occupy it. That's something worth writing about! Exodus 36 - 1:01 .  Exodus 37 - 7:27 .  Exodus 38 - 12:25 .  Psalm 37 - 17:57 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

LESSON 58Review of Lessons 36 - 40These ideas are for review today:(36) My holiness envelops everything I see. From my holiness does the perception of the real world come. Having forgiven, I no longer see myself as guilty. I can accept the innocence that is the truth about me. Seen through understanding eyes, the holiness of the world is all I see, for I can picture only the thoughts I hold about myself.(37) My holiness blesses the world. The perception of my holiness does not bless me alone. Everyone and everything I see in its light shares in the joy it brings to me. There is nothing that is apart from this joy, because there is nothing that does not share my holiness. As I recognize my holiness, so does the holiness of the world shine forth for everyone to see.(38) There is nothing my holiness cannot do. My holiness is unlimited in its power to heal, because it is unlimited in its power to save. What is there to be saved from except illusions? And what are all illusions except false ideas about myself? My holiness undoes them all by asserting the truth about me. In the presence of my holiness, which I share with God Himself, all idols vanish.(39) My holiness is my salvation. Since my holiness saves me from all guilt, recognizing my holiness is recognizing my salvation. It is also recognizing the salvation of the world. Once I have accepted my holiness, nothing can make me afraid. And because I am unafraid, everyone must share in my understanding, which is the gift of God to me and to the world.(40) I am blessed as a Son of God. Herein lies my claim to all good and only good. I am blessed as a Son of God. All good things are mine, because God intended them for me. I cannot suffer any loss or deprivation or pain because of Who I am. My Father supports me, protects me, and directs me in all things. His care for me is infinite, and is with me forever. I am eternally blessed as His Son.- Jesus Christ in ACIM

10:8 Your hands fashioned me and made me altogether,-  Job 31:15; Ps. 119:73 The word hands is the same word used in vs. 7. The God whose hands formed Job is the same God from whose hands there is no deliverance. The verb fashioned is used of the making of an idol in Hos. 8:4. Jer. 44:19. God's hands fashioned us and in rebellion man's hands fashion gods (idols). And would You destroy me?- The word destroy is used of Jonah being swallowed by the great fish in Jonah 1:17. More importantly to this study is that this is the word the LORD used in 2:3. Little does Job know that God Himself has used this same word of Job's destruction and the LORD has stated that his suffering is without cause. The LORD is pained by the pain that Job has endured. Job has trouble recognizing that the One who made him with such intimate care was now going to swallow Him alive. “Would the potter take his most delicate and intricate creation and smash it into fragments like a defective pot?" Job assumes that the Creator of mankind should be good and that His purposes for man are to bless him, but that is not what he is experiencing presently.  10:9 Remember now,- 7:7. When God remembers He acts on behalf of the one remembered (Gen. 8:1: Ex.2:23-25). Remember is in Ps. 20:3; 25:6; 79:8; Lam. 5:1 a call to God to show mercy. that You have made me as clay,- Isaiah 64:8-9 the fact that LORD is the potter and His people are the clay is a call for God to have mercy upon them. The fact that man is made of clay shows his weakness and his dependence on God. Man's weakness is often a basis for God showing mercy unto us (Ps. 103:14), but the LORD seems to have no mercy on Job. Isa. 45:9-10; Jer. 18:5-10; Rom. 9:20-21 use this same image of God as Potter and man as the clay.  These three texts just mentioned stress God's sovereign rights and man's inability to call God to account. 

In this episode, Tracy explains why forgiveness isn't passive, instant, or pretending the hurt didn't happen—it's an active, ongoing choice that makes healing and growth possible in your marriage. She unpacks what forgiveness is (and isn't), shows what it can look like in real-life scenarios, and challenges both spouses to not only give forgiveness but ask for it with humility.--The PursueGOD Family podcast helps you think biblically about marriage and parenting. Join Bryan and Tracy Dwyer on Wednesday mornings for new topics every week or two. Find resources to talk about these episodes at pursueGOD.org/family.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now--Gary Chapman's book: The Five Languages of Apology Video from the Marriage Channel: The F Word that Can Save Your Marriage Forgiveness in Marriage: The Choice That Changes EverythingEvery marriage will face hurt. Expectations will be missed. Words will be spoken in frustration. Sometimes there will even be deep betrayal. The question isn't if you'll need forgiveness in your marriage — it's whether you'll choose it.Forgiveness is not passive. It's not pretending the hurt didn't happen. And it's not a “magic eraser” that wipes away pain overnight. Biblical forgiveness is an active, ongoing choice. It's the decision to release the offense so that healing and growth can begin.When Peter asked Jesus how many times he should forgive someone, Jesus answered, “seventy times seven.” Matthew 18:21-22. That wasn't a literal number — it was a posture. Forgiveness is meant to characterize the heart of a follower of Christ.What Forgiveness Is1. Forgiveness Is a ChoiceForgiveness doesn't always feel natural. It's a deliberate decision not to replay the offense over and over or use it as ammunition in the next argument. It's choosing not to hold your spouse hostage to their failure.2. Forgiveness Is a GiftYou're giving your spouse space to grow. You're saying, “You hurt me, but I'm willing to move forward instead of weaponizing this against you.” It creates room for rebuilding.3. Forgiveness Is Active and OngoingSome wounds are deep. If there has been infidelity, addiction, or repeated betrayal, forgiveness may not be a one-time event. It may be something you choose daily — even moment by moment — as painful memories resurface.4. Forgiveness Means Giving Up VengeanceHolding onto bitterness may feel justified, but it poisons your heart. Hebrews 12:15 warns about the “poisonous root of bitterness.” Revenge does not create healing soil for reconciliation.What Forgiveness Is NotForgiveness does not mean forgetting. It does not minimize the offense. And it does not automatically restore trust.Trust and forgiveness are not the same thing. Forgiveness is a proactive gift. Trust is rebuilt over time through consistent behavior. If your spouse betrayed you, forgiveness opens the door for healing — but trust must be earned.God's Model for MarriageAs followers of Jesus, our ultimate model is God Himself.Ephesians 4:32 tells us to be “kind to each other, tenderhearted, forgiving one another, just as God through Christ has forgiven you.”Psalm 103:10-12 reminds us that God does not treat us as our sins deserve. He removes our sins “as far from us as the east is from the west.”Romans 5:8 declares that Christ died for us while we were still sinners.When we remember how much we've been forgiven, it softens our hearts toward our spouse. We've offended a holy God far more than our spouse has offended us — yet He forgives with compassion.What Forgiveness Looks Like in Real LifeScenario 1: Missed ExpectationsMaybe your spouse is chronically late. They forget anniversaries. They don't plan date nights. Forgiveness here might look like clearly communicating your expectations instead of silently building resentment. It might mean maintaining a posture that wants your spouse to succeed — not secretly hoping they fail so you can feel justified.It also means refusing to live in “negative sentiment override,” constantly focusing on their flaws. Instead, choose to remember the qualities you love about them and invite trusted mentors or counselors to help you grow.Scenario 2: Betrayal (Pornography Relapse or Infidelity)This is heavier. Forgiveness in this case does not mean ignoring the betrayal. It means honest confrontation, outside help, accountability structures, and clear expectations.Forgiveness says, “I'm willing to give you space to rebuild trust.” It does not eliminate consequences, but it removes vengeance from the equation so healing can begin.Many couples have rebuilt after devastating betrayal — but it only happened because the offended spouse was willing to extend forgiveness, and the offending spouse was willing to earn trust.When You Need to Ask for ForgivenessForgiveness isn't only about giving it. Sometimes you need to ask for it.That requires humility. It means taking responsibility without shifting blame. It means saying clearly what you did wrong and asking for forgiveness.Healthy marriages are built when both spouses know how to forgive and how to repent.The Better Way ForwardBitterness is like gasoline on a fire. Forgiveness is the extinguisher. One destroys; the other creates space for rebuilding.If you want a healthy marriage, forgiveness cannot be optional. Pray for a softened heart. Meditate on how God has forgiven you. Choose forgiveness — again and again.It's not easy. But it is freeing. And it is God-honoring.

Read OnlineJesus said to his disciples: “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened.” Matthew 7:7–8Will God grant us whatever we ask for? Though one might conclude this from today's Gospel, Jesus qualifies His statement by adding, “...how much more will your heavenly Father give good things to those who ask him.” In other words, God always gives “good” things to those who sincerely ask. The key question is: What qualifies as good?If we desire something—such as a new car—and perceive it as good, will God grant us that wish simply because we ask in faith? Only if God also sees that gift as good for us. He promises to meet our most basic material needs and provide for all our spiritual needs, but He might not see specific requests as beneficial. For instance, what if driving an old car is better for your soul in fostering simplicity or detachment? God may prompt us to forego that desire for a new car in exchange for something better. God always offers us what is truly good, but this good is defined by His perfect wisdom, not by our immediate wants.What, then, does God perceive as good? Above all, He is the ultimate Good. God is Goodness itself, and there is nothing greater we can ask for than the gift of Himself. If we ask Him to fill our hearts with His grace, uniting Himself with our souls, He will never fail to do so. Moreover, God's will is perfect in every way. If we seek His will, He will reveal it to us. The door He wants to open is the one that leads us to grace, mercy, and the fulfillment of His will. It will always be opened when we knock on this door with a heart seeking His divine plan.One of the most common human struggles is to discern the difference between our will and God's. In our fallen state, we are confused about what is truly good. As a result, when we perceive something as good—such as material success, comfort, or recognition—our desires often become fixated on that false good. Once this attachment forms, letting go and trusting God's will can be challenging.The remedy is detachment—precisely, detachment from our disordered desires. Our passions and desires can be unruly, leading us to pursue things not aligned with God's plan. Detachment begins with allowing God's truth to purify our minds and reorder our desires. As divine wisdom takes root, we begin to desire what God desires and become free from selfish ambitions. This interior transformation enables us to ask, seek, and knock for the things that lead to holiness. Reflect today on Jesus' call to ask, seek, and knock. Do so abundantly—but not for superficial wants or fleeting pleasures. Instead, ask for God Himself and His holy will to be made manifest in your life. Pray that He fills you with His grace, purifies your thoughts, and aligns your desires with His perfect plan. When you do, your Heavenly Father will bestow upon you every good thing beyond anything you could ask for.God of perfect Goodness, Your ways are infinitely wise and holy. You desire only the true good for Your children. Please purify my mind and heart so I may desire nothing but You and Your will. Free me from selfish attachments and misguided desires, and pour forth Your abundant grace into my life. Jesus, I trust in You.Image - Andrei Mironov, CC BY-SA 4.0, via Wikimedia CommonsSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Jesus Shares in the Divine Nature MESSAGE SUMMARY: In this powerful exploration of Jesus' identity, we delve into the profound High Priestly Prayer found in John 17. This prayer reveals Jesus not just as a teacher or prophet, but as one who shares in the divine nature with God the Father. We're challenged to consider: Who is Jesus to us personally? The prayer showcases Jesus' unique relationship with the Father, calling Him 'Father' over 160 times in the Gospels. This intimacy extends to us as believers, inviting us into the very fellowship of the Trinity. As we contemplate this, we're reminded that our unity as Christians is rooted in our union with God Himself. The prayer also reveals Jesus' eternal existence and His role in creation, emphasizing His divinity. This understanding transforms how we view the cross - not as a tragedy, but as our salvation. Let's reflect on how this deeper knowledge of Jesus' nature can impact our daily walk with Him and our relationships with others.   TODAY'S PRAYER: Lord, I now take a deep breath and stop. So often I miss your hand and gifts in my life because I am preoccupied and anxious. Grant me the power to pause each day and each week to simply rest in your arms of love. In Jesus' name, amen.    Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 132). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, I affirm that, because I am in Jesus Christ, I press on toward His goal for me (Philippians 3:12f). “I can do everything through Him who gives me strength.”. (Philippians 4:14) SCRIPTURE REFERENCE (ESV): James 1:21-25; John 17 (entire chapter); John 10:30; John 10:27-33; Colossians 1:15; Colossians 1:19; 2 Peter 1:4 A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “Essentials Part 5 – The Holy Spirit”, at our Website: https://awordfromthelord.org/listen/ DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

Send a textThere are moments in the Christian life when we suddenly realise we've drifted—subtly, quietly—back into trying to earn what God has already given us. We may start well in the Spirit, but somewhere along the way, the old habits of self‑effort creep back in. And if that has happened to you, then Paul's words in Galatians 3 should hit us like a wake‑up call:In today's episode, we're stepping into one of the most personal, piercing, yet liberating passages in the whole letter. Paul isn't giving a lecture—he's asking us to look at our lives and inviting us to seek again at the proof of the gospel in our own lives: The work of the Spirit, the gift of grace, the miracle of our new birth, and the quiet evidence that God Himself has been at work in us from the very beginning.So, as you listen, let the Word of God remind you of the freedom you already have. Because the gospel doesn't just save us—it sustains us, shapes us, and empowers us every single day….Meet Me in the Word: A Daily DevotionalThoughtful reflections for Jesus-Followers Monday through Friday.Listen on: Apple Podcasts SpotifySupport the showFollow and support me on Patreon. Jeremy McCandless | Creating Podcasts and Bible Study Resources | Patreon To receive my weekly newsletter and keep up to date with all five of my podcasts, subscribe at: Jeremy McCandless | Substack Check out my other Podcasts. The Bible Project: https://thebibleproject.buzzsprout.com History of the Christian Church: https://thehistoryofthechristianchurch.buzzsprout.com The L.I.F.E. Podcast: (Philosophy and current trends in the Arts and Entertainment Podcast). https://the-living-in-faith-everyday-podcast.buzzsprout.com The Renewed Mind Podcast. My Psychology and Mental Health Podcast: https://www.buzzsprout.com/2568891 The Classic Literature Podcast: https://www.buzzsprout.com/2568906 To visit my Author page on Amazon and view my entire back catalogue of books on both Amazon and Kindle and now also on Audible, Visit: Amazon.com: Jeremy R Mccandless: books, biography, latest update

"Has the LORD indeed spoken only through Moses? Has he not spoken through us also?" Miriam and Aaron, Moses' own siblings, challenge his unique authority. They use his Cushite wife as a pretext, but their real complaint is against Moses' position. God Himself intervenes, and Miriam is struck with leprosy. In this chapter, we see that even family can become instruments of opposition to God's appointed servants. Yet we also see Moses' meekness and his intercession for his sister.  The Rev. Jacob Hercamp, pastor of Christ Lutheran Church in Noblesville, IN, joins the Rev. Dr. Phil Booe to study Numbers 12.  To learn more about Christ Lutheran, visit clc-in.org. The Book of Numbers is far more than an ancient census report. It is the story of a people learning to trust God in the wilderness, and failing, and finding grace anyway.  In this series, host Pastor Phil Booe and guest pastors walk through the Old Testament book of Numbers chapter by chapter. We follow Israel from Sinai toward the Promised Land, through grumbling and rebellion, fiery serpents and a talking donkey, faithless spies and faithful priests. The journey is hard, the failures are many, and God remains faithful to a faithless people.  These ancient accounts point us to Christ. The bronze serpent lifted on a pole points to the cross. The rock struck for water points to the one struck for us. The high priest whose death frees the manslayer points to the Great High Priest whose death sets us free forever. Join us as we discover that the wilderness has more to teach us than we ever expected.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

Teaching & Prayer with Overseer Azizah MorrisonContinuing the February series on the fruit of Love, this session moves from formation and refinement into covenant loyalty.Drawing from John 15:12–13, Ruth 1:16–17, and 2 Timothy 2:13, Overseer Azizah Morrison teaches that mature love is proven in faithfulness. Love is not sustained by emotion, preference, or convenience—it is sustained by covenant.Through the example of Ruth and the unwavering faithfulness of God Himself, this lesson confronts instability, offense, and shallow attachment, calling believers into steady, dependable devotion. Covenant love remains under pressure, endures correction, and honors commitment.The session concludes with a prayer asking God to form loyal hearts—anchored, faithful, and reflective of His unchanging nature.

Day 21 — Salvation Belongs to the Lord By Pastor Bryan Hudson, DMin LINK TO ALL LESSONS IN THE DEVOTIONAL   Psalm 37:39–40, “But the salvation of the righteous is from the Lord; He is their strength in the time of trouble. And the Lord shall help them and deliver them; He shall deliver them from the wicked, And save them, Because they trust in Him.” Key Thought: God is always our refuge and deliverer. Prayer: I trust You, Lord. As we conclude this 21-day devotional through Psalm 37, let us remember this is a wisdom psalm, not a lament. David is not “venting” or expressing frustrations. He contrasts the temporary flourishing of the wicked with God's plan and provision for the righteous. Verses 39–40 serve as a summary of the entire psalm. Some key themes we learned from Psalm 37: •  Do not fret because of evildoers (vv. 1–2) •  Trust in the Lord (v. 3) •  Delight in Him (v. 4) •  Commit your way to Him (v. 5) •  Wait patiently with expectation (v. 7) •  Meekness is not weakness (v. 11) •  The wicked will perish (vv. 9–22) •  God knows our days (vv. 18-19) •  Generosity Reveals the Heart (vv. 21-22) •  Our steps are ordered by the Lord (vv. 23–24) •  The righteous are upheld (vv. 23–24) •  God's justice prevails (vv. 27-29) David closes this psalm by reminding us who is in charge, what God will change, and where we are headed. Our identity and security are rooted in Christ. “Greater is He who is in you than he who is in the world.” (1 John 4:4) “The salvation of the righteous is from the Lord” David emphasizes the true source of salvation: It is “from the Lord.” Salvation does not originate: •  From personal strategy •  From retaliation •  From political advantage •  From accumulated power Systems, people, politicians, programs, and religions all promise some form of salvation—power to lift people to a better place in life. All of these may help in one way or another, but enduring salvation only comes from the Lord. The Hebrew word for “salvation” means deliverance, rescue, victory. God's salvation is both temporal and eternal, with benefits now and the blessing of a new reality after this life. We are not limited to only longing for the “sweet by and by." God can grant some earthly heaven before heaven in the afterlife. Do not underestimate God's ability to empower victorious living while we are still living among all the perils of the wicked. Consider the words of the Apostle Peter: Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. (2 Peter 1:10–11) The “entrance” is experiencing heaven on earth while on the way to God's heaven. Note the responsibility to “make your calling and election sure,” which simply means to lean into God and His kingdom. We read in Psalm 23:5, “You prepare a table before me in the presence of my enemies; You anoint my head with oil; My cup runs over.” New Testament Scriptures Confirm God's Delivering Nature: Romans 8:31,  “If God is for us, who can be against us?” 2 Timothy 4:18, “The Lord will deliver me from every evil work…” “He is their strength in the time of trouble” The Hebrew word for “strength” מmeans fortress, stronghold, and a place of protection. We don't only focus on what God does, but who God is. He is not merely a rescuer; He is a refuge. We don't have a transactional relationship with God by seeking “a blessing” when we need it. We live in a covenantal relationship with God, day by day. “He shall deliver them from the wicked, And save them, Because they trust in Him.” Remember: •  Salvation originates from God alone. •  God Himself is the refuge of the righteous. •  Trouble does not cancel covenant protection. •  Deliverance is certain, though timing may vary. •  Trust is the foundation of divine rescue and progress going forward. Psalm 37 ends where it started: “Trust in the Lord.” I trust that you were inspired, encouraged, and educated through this 21-day journey through Psalm 37! It was a joy preparing these lessons and having contributions from Patricia Hudson, Stacy Williams, and Pastor Lee Robb. “Every good thing happens on a Firm Foundation!” Pastor Bryan Hudson, D.Min. New Covenant Church   Reflection question: What are some takeaways from this devotional that have become foundational to your life going forward? Key insight I gained today: Today's action item based on insight:   LINK TO ALL LESSONS IN THE DEVOTIONAL

Want to reach out to us? Want to leave a comment or review? Want to give us a suggestion or berate Anthony? Send us a text by clicking this link!Judgment that looks like mercy, a Shepherd who refuses to lose a single sheep, and the honest truth about what happens to our good habits after Easter—this conversation brings Scripture and daily life into the same room. We open with Ezekiel 34's promise that God Himself will seek, gather, and feed His people, then let Matthew 25 confront us with a standard that is both simple and searching: feed the hungry, welcome the stranger, visit the sick and imprisoned. If love is real, it takes a shape; if faith is alive, it meets a face.We talk candidly about conversion as a daily reorientation rather than a one-time burst of zeal. Drawing on classic spiritual wisdom, we explore why aiming high matters—“no limits” not in noise or burnout, but in a steady refusal to settle. Sanctity grows where grace meets generous cooperation. That looks like motives purified by prayer, small promises kept on dull days, and a weekly work of mercy that grounds piety in service. The judgment scene stops being a threat and becomes a map for a life that recognizes Christ in the least.Then we address the cycle many of us know too well: Lent focuses us, Easter delights us, and within weeks we drift. The goal is not to maintain Lenten intensity forever, but to keep conversion continuous and real.If you're longing for a Lent that doesn't evaporate when the alleluias return, this one's for you. Listen, take a note or two, and choose one habit to carry into the bright weeks ahead. If it helps, share this with a friend and make your rule together. Subscribe, leave a review, and tell us: what's the one practice you'll keep after Easter?Support the showCheck out our new sponsor, Nic Nac, at www.nicnac.com and use code "AB25%" for 25% off!********************************************************Please subscribe! https://www.youtube.com/channel/UCKsxnv80ByFV4OGvt_kImjQ?sub_confirmation=1https://www.avoidingbabylon.comMerchandise: https://avoiding-babylon-shop.fourthwall.comLocals Community: https://avoidingbabylon.locals.comFull Premium/Locals Shows on Audio Podcast: https://www.buzzsprout.com/1987412/subscribeRSS Feed for Podcast Apps: https://feeds.buzzsprout.com/1987412.rssRumble: https://rumble.com/c/AvoidingBabylon

Stories shape us. They form how we see the world and who we believe we are becoming. This message invites us to be shaped by the truest story, the story of Jesus. When John the Baptist calls Jesus "the Lamb of God, who takes away the sin of the world," he isn't using a random metaphor; he's pulling on a long thread of Scripture that stretches from Eden to Passover to sacrifice to salvation. To understand Jesus rightly, we need the backstory: sin is not only personal guilt but an enslaving power; judgment is real because God is holy; and salvation is possible only because God Himself provides the Lamb. Jesus is not a self-help solution, He is the rescue of God, the Lamb whose blood covers, whose sacrifice frees, and whose grace invites awe.

In David's psalms, it becomes evident why he was described by God Himself as a man after God's own heart. Psalm 19; Psalm 12; Psalm 6; Psalm 38; Psalm 41; Psalm 61. #everydaychristians

Srimad Bhagavatam [Bhagwat Katha] – Part 22 | Swami Mukundananda  Swamiji narrates the tender leela of Lord Shiva's devotion to Baby Ram. When Vishnu descended as Shree Ram, Ayodhya rejoiced, yet Shiva longed for the infant's darshan. Disguised as a saint, he prayed with deep humility. Queen Kaushalya, moved by his sincerity, granted him the vision. Overwhelmed, Shiva's heart melted in bliss at the sight of Ram's divine child form.  Swamiji emphasizes that this episode reveals the power of heartfelt prayer: when offered with humility and love, it moves God Himself. Even Lord Shiva demonstrates that devotion and surrender are the highest paths to divine grace.  About Swami Mukundananda:    Swami Mukundananda is a renowned spiritual leader, Vedic scholar, Bhakti saint, best‑selling author, and an international authority on the subject of mind management. He is the founder of the unique yogic system called JKYog. Swamiji holds distinguished degrees in Engineering and Management from IIT and IIM. Having taken the renounced order of life (sanyas), he is the senior disciple of Jagadguru Shree Kripaluji Maharaj, and has been sharing Vedic wisdom across the globe for decades. 

Srimad Bhagavatam [Bhagwat Katha] – Part 37 | Swami Mukundananda  Swamiji narrates the profound Govardhan Leela, where the residents of Braj prepared to worship Indra, the king of heaven, for rainfall. Krishna lovingly intervened, teaching them that true worship must be directed only to the Supreme Lord, not to His servants. He inspired the villagers to instead worship Govardhan Hill, which symbolized God Himself.  Angered by this, Indra unleashed torrential rains to punish the people of Braj. Krishna, only seven years old, effortlessly lifted Govardhan Hill on His little finger, providing shelter to all the villagers and cows. This divine act revealed that the Lord alone is the ultimate protector and that no celestial being can match His power or grace.  Swamiji emphasizes that the lesson of Govardhan Leela is timeless: devotion must be offered to God alone, not to demigods or intermediaries. While divine servants have their roles, they are not the objects of worship. Krishna's act of lifting Govardhan Hill demonstrates His supremacy and His loving protection of devotees who surrender to Him.  This leela also shows the sweetness of Krishna's relationship with the people of Braj. Though He appeared as a child, He revealed His infinite divinity by protecting them, teaching that God accepts the simplest offerings of love and devotion, and in return, provides complete shelter.  About Swami Mukundananda:    Swami Mukundananda is a renowned spiritual leader, Vedic scholar, Bhakti saint, best‑selling author, and an international authority on the subject of mind management. He is the founder of the unique yogic system called JKYog. Swamiji holds distinguished degrees in Engineering and Management from IIT and IIM. Having taken the renounced order of life (sanyas), he is the senior disciple of Jagadguru Shree Kripaluji Maharaj, and has been sharing Vedic wisdom across the globe for decades. 

In this message, we explore how Scripture teaches us that real love moves first, forgives first, and reaches first — even when it's difficult. Because love isn't just what God does… it's who He is. And when His love shapes our hearts, we become people who choose compassion over retaliation and grace over judgment.From the call to love deeply in 1 Peter 4:8, to the truth that God Himself is love in 1 John 4:8, to Jesus' radical command to love our enemies in Luke 6:27, this message invites you to live a life where love takes the first step.If you've ever struggled to love when it's hard, this message will encourage you to reflect God's heart and extend the kind of love that transforms relationships and communities.

On the Sunday of the Last Judgment, the Gospel reveals that judgment takes place not in a courtroom, but in the throne room of God—a reality the Church enters every Sunday in the Divine Liturgy. This homily explores how worship forms repentance, trains us in mercy, and sends us into the world with lives shaped by the pattern of Christ's self-giving love. --- The Throne Room Now: Judgment, Mercy, and the Work of the Liturgy A Homily on the Sunday of the Last Judgment (Matthew 25:31–46) When we hear the Gospel of the Last Judgment, our attention is usually drawn—rightly—to the command to do good: to feed the hungry, clothe the naked, visit the sick and the imprisoned. And the danger every year is that we hear this Gospel as if Christ were saying something like this: "Be good people during the week (ie take care of people)—and then come to church on Sunday." But that is not what the Lord is saying. In fact, the Gospel appointed for today does something far more unsettling—and far more hopeful. It places the Judgment not in a courtroom, but in the throne room of God. Christ says, "When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory." That is not legal language. It is liturgical language. The people who first heard this would have known exactly what that meant. They would have filled in the details instinctively from the Scriptures and from worship: the throne surrounded by cherubim and seraphim; the unceasing hymn of praise; even the River of Fire—not as punishment, but as the light and heat of God's own glory. And here is the first thing we must understand: We are not only told about that throne room. We are brought into it. Every Sunday, the Church does not merely remember something that will happen someday. We are brought into that reality now - as much as we can bear it. The Kingdom is revealed to us here and now, sacramentally, liturgically, truthfully. And that changes how we hear today's Gospel. First: There is a connection between doing good and coming to church Sunday is not an interruption of the Christian life. It is its measure. In a real sense, every Sunday is a little judgment—not a condemnation, but a revelation. We come into the light, and the truth about us is allowed to appear. And notice how this begins in the Divine Liturgy. It begins not with confidence, not with self-congratulation, but with repentance. The priest, standing before God as the leader and voice of the people, pleads at the very beginning: "O Lord, Lord, open unto me the door of Thy mercy." That is not theatrical humility. That is the truth. We are asking to be let in—not because we deserve it, but because without mercy we cannot even stand. And then, before the Trisagion, the priest names what God already knows about all of us: that He "despisest not the sinner but hast appointed repentance unto salvation." And so he begs Him directly: "Pardon us every transgression both voluntary and involuntary." This is what Sunday is. It is the people of God standing before the glory of His altar and asking to be healed. Asking to see clearly. Asking to be made capable of love. But repentance in the Liturgy does not remain on the lips of the clergy alone. Before Communion, the entire Church takes up the same posture and says together words that are almost shocking in their honesty: "I stand before the doors of Thy temple, and yet I refrain not from my terrible thoughts." We do not pretend that standing in church has magically fixed us. We confess that we are still conflicted, still distracted, still broken. And then, with no room left for comparison or self-justification, we each say: "Who didst come into the world to save sinners, of whom I am first." And finally, we make the plea that fits today's Gospel with frightening precision: "Not unto judgment nor unto condemnation be my partaking of Thy holy mysteries, O Lord, but unto the healing of soul and body." The Church is honest with us here. The same fire that heals can also burn, depending on whether we approach it with repentance or with presumption. This is not a threat meant to drive us away, but truth meant to help us approach rightly. That is why Sunday is a little judgment—not because God is eager to condemn, but because His throne room is opened to us now in mercy, so that we may be healed, corrected, and trained to recognize Christ when He comes to us in the least of His brethren. Second: Sunday worship is where we actually do the work Christ commands And once we see that, we can begin to understand what the Church is actually doing here -  and why worship cannot be separated from judgment. Before we ever offer bread and wine, the Church first intercedes for the world. We pray for peace from above and the salvation of our souls; for the peace of the whole world and the good estate of the holy Churches; for this city and every city and countryside; for travelers by sea, by land, and by air; for the sick, the suffering, and the captive; for deliverance from tribulation, wrath, danger, and necessity. We even pray for civil authorities—not to bless power for its own sake, but that peace and order might make room for mercy and justice. In other words, before we do anything else, we place the needs of others before God. And in addition to interceding for all of this, here—at the heart of the Divine Liturgy—the Church actually performs the works of mercy Christ names in today's Gospel. Not in theory.  Not symbolically.  But truly. Here: Strangers are welcomed and given a home. Prisoners are freed from the shackles of sin and the sentence of death. The naked are clothed with baptismal garments. The thirsty are given living water. The hungry are given the Bread of Life. This is not allegory. This is reality at its deepest level. God Himself tells us to care even more for the soul than for the body. During the week, we sacrifice ourselves to meet bodily needs—and we must grow in that work. But on Sunday, we are commanded to do the most important work of mercy: to restore people to life in Christ. That is why worship is not optional. It is not private devotion. It is the Church doing what the Church exists to do.  And because that work is real, it carries with it genuine hope. Third: Sunday gives us a foretaste of the reward The Gospel of the Last Judgment is not only a warning. It is also a promise. Those who learn to serve Christ in the least of His brethren are not merely rewarded—they are invited to rest in God, to share in His life, to participate in His rule. Saint Paul says something astonishing: "Do you not know that the saints will judge the world? … Do you not know that we shall judge angels?" (1 Corinthians 6:2–3) This does not mean we become harsh or self-righteous. It means we are being trained—here and now—for a future of responsibility, faithfulness, and love. What we do here is forming who we are becoming. Conclusion What happens in this Divine Liturgy is the automatic response of the Church—that is, of a people devoted to sacrificial love—to God's command to care for others as we care for ourselves. This is not a dead ritual. It is a powerful tool for doing essential work. It is the throne room of God revealed to us now. But it is not meant to remain here. The expectation of the Church is that the pattern of the Liturgy becomes the pattern of our life. That the repentance we practice here becomes the repentance that shapes our weeks. That the mercy we receive here becomes the mercy we extend beyond these walls. That the intercessions we make here train us to notice, remember, and bear the burdens of others when we leave. That is why the Liturgy does not end with applause or reflection, but with a command: "Let us go forth in peace." We are sent out not having finished our work, but having been formed for it. And when the Son of Man comes in His glory, He will recognize those whose lives have taken on the shape of His worship— those who learned, here, how to repent, how to intercede, and how to love.

If the gospel is truly good news, why does it matter so much what we believe? In this episode, we take a closer look at what the gospel actually is—and what it isn't. Many people assume Christianity is about improving behavior, following religious rules, or proving our loyalty through performance. But the gospel message is not about what we do for God—it's about what Christ has already done for us. We explore the difference between salvation and discipleship, what it means to obey the gospel by faith, and why belief is not the same thing as understanding everything. The Bible is honest about the human condition: none of us is naturally fit for God's family, and none of us can solve the problem of sin on our own. That's why God Himself provided the solution through Jesus. We also address a common question: if salvation is by faith alone, can someone walk away from it? Scripture offers both deep assurance and serious warning—reminding us that while salvation is secure in Christ, faith is more than a one-time decision. It is an ongoing trust and allegiance. The gospel is not advice. It's an announcement. And it changes everything.

The psalmist said in Psalm 119:11, “ThyWord have I hid in my heart, that I might not sin against thee.”  When you're seekingto win someone with the Word of God—the Gospel of Jesus Christ—it may need tobe more like a concealed weapon. It's hidden down in your heart, but you'reable to draw it out at just the right moment and use it effectively to bringthat person into contact with God Himself. If you come blasting away at them witha shotgun of God's Word, they may run before they ever truly hear. So, myfriend, how important it is to have the Word hidden in your heart. And the onlyway to hide it in your heart is to memorize it. Someof us or probably thinking, “I can't memorize.” I used to think that. But I'llnever forget what happened right after I became a believer on February 21, 1971,which was 55 years ago yesterday. My life totallychanged. God began to work in my heart, and I fell in love with the Word ofGod.Iwent up to Dayton, Ohio, to Dayton Baptist Temple, where my dad was preachingthat Sunday. I listened to him bring a message on memorizing Scripture—hidingGod's Word in your heart. He had just produced a little book called TreasurePath to Soulwinning. It contained 180 verses that you could memorize at apace of five verses a week. When my dad finished his message I was highlymotivated to begin memorizing the Scripture and so I made a commitment tomemorize those five verses each week. Atthat time, I was working construction in Cincinnati, Ohio. I went back home andbegan memorizing those 180 verses. I was so excited because my dad had given usa simple method: Say each verse five times in the morning and five times atnight—ten times a day. Say it out loud. Just read it. Don't try to forceyourself to memorize it. Simply read it out loud five times in the morning andfive times at night, every day for a week.Doyou know what happens at the end of that week? It's amazing. The verse justsettles into your heart and mind. You're able to recall it. I'll never forgetthat book. I memorized those 180 verses in just a matter of weeks instead ofnine months, simply by repeating them over and over. ThenI thought, “If I can memorize 180 verses like that, I wonder if it would workon an entire chapter?” So as a brand-new Christian, I took James chapter 1. Iread the entire chapter, 27 verses, five times every morning and five timesevery night. I was working construction, and during the day I might think aboutit, pull out my Bible, and glance at it again. It was amazing! At the end ofthe week, I could quote James chapter 1 from memory! Ibegan memorizing other chapters. When I went to Lynchburg Baptist College thatfall of 1971, I heard Jerry Falwell said that one of his favorite chapters wasPsalm 37. I thought, “If Psalm 37 is his favorite, I need to memorize it.” So Idid. Then I fell in love with Romans chapters 1 through 3 and memorized them.After that, I memorized Romans 6, 7, and 8. Then I memorized Matthew 5, 6, and7—the Sermon on the Mount. Later as a young pastor I finished memorizing thewhole Book of James. I simply fell in love with the Word of God and hid it inmy heart. Myfriend, when you hide God's Word in your heart, you are preparing yourself forbattle. Satan does not wait for you to look up a verse before he tempts you. Heattacks suddenly. That's why Scripture memory is not just for children inSunday school. Hiding God's Word in your heart—having that weapon ready—is forsoldiers. And we are soldiers. It's not just for students in a classroom; it'sfor those who are engaged in spiritual warfare. Today,I trust you'll say, “By the grace of God, I will begin memorizing at least oneverse a week.” That's 52 verses a year. In 10 years, that's more than 500verses.  Ipray we've encouraged you today to hide the Word in your heart. To beprepared to face the trials, tribulations, temptations—whatever may come. Andwhen they come, you will be ready with the Word of God.

Paul insisted to the Galatians that any gospel other than his own was a deviation from the truth and amounted to departure from God Himself. This was an astonishing claim, which Paul knew he would have to defend. After confronting the charge that he was a man-pleaser, Paul began his defense of his gospel by identifying its source and showing how it was utterly alien to his former pharisaic understanding and convictions. So much so that what he now insisted on and proclaimed to all men, Jew and Gentile alike, he had formerly sought to eradicate.

A Sermon for the First Sunday in Lent Ephesians 2:1-10 by The Rev'd Dr. Matthew Colvin             Week after week, I see Pastor Bill preaching the Bible to you on Sundays, and I want to commend him to you. I'm not sure you are aware how rare it is to have a pastor who does his own translation work in the Hebrew and Greek, and who attempts, with diligence and great effort, to read the text of the Bible anew, divide it up properly, and serve it to you. What matters to Pastor Bill in his preaching to you is what the Bible actually says — the actual point of the gospels' stories, or the actual meaning of the prophecies of the prophets, or the actual meaning of Paul's arguments in his letters — not what famous theologians have used the Bible to say, or what scholastic medieval philosophy says it can and cannot mean, or the way modern self-help gurus can use Bible verses out of context to tell a very different story. If you attend to the words delivered from this pulpit, you are being trained to understand the Bible on its own terms, rather than watching as a slick speaker uses the Bible to express his own ideas. The story needs to be your story; you are to think of yourself as a child of Abraham, as a sharer in Israel's Messiah, as someone in covenant with Israel's God. Since it is the first Sunday in Lent, we are confronted with the very first episode of Jesus' public ministry after his baptism by John the Baptist. This story has much to teach us about Jesus' work as the Messiah, the nature of his sufferings, and ultimately, the way we ought to think about God Himself. I want to start by thinking about what it means when the Messiah goes into the desert. In Acts 21, when Paul is arrested in Jerusalem, the Roman centurion is surprised that he knows Greek: “Are you not the Egyptian, then, who recently stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?" -Acts 21:38 (I joke to my Greek students that knowing Greek is handy if you are ever suspected of being a terrorist.) In Acts 5, Gamaliel mentioned Judas of Galilee and Theudas, false messiahs who also started their rebellions against Rome by going out into the wilderness. Why do so many messiahs begin this way? Because they are attempting recapitulate of Israel's story. And the true Messiah also relives the story of Israel, embodying it in the events that happen to him: he has already gone down to Egypt to escape a tyrannical attempt to kill all the baby boys in Bethlehem, much as Pharaoh tried to kill all the male Hebrew babies; he has already been baptized in the Jordan, as Paul says Israel was “baptized in the cloud and in the sea” of the Exodus; and now he goes into the Wilderness to be tempted for 40 days, as Israel was tempted for 40 years. Covenant history rhymes, as the saying goes. So that is why Jesus is in the desert. There remains explain why he is being tested, and how he resists that temptation, and what these things tell us about the Messiah and about God. We must recognize that Jesus resisted Satan's temptation as true man, as a matter of his messianic office. Jesus' self-understanding as the Messiah was in terms of the latter chapters of Isaiah, i.e. the suffering servant. This understanding of his calling is why he girded himself with a towel and washed his disciples' feet at the Last Supper; it is why he set his face like flint to go to Jerusalem; it is why he undertakes to drink the cup of suffering, and sheds sweat like drops of blood falling to the ground during his agonized prayer in Gethsemane. Being this kind of Messiah involved contradicting the expectations that other men had about what the Messiah would be like. When Jesus is on trial, the Roman procurator Pontius Pilate, for instance, asks him — in a question whose statement-like word order indicates incredulity — “You are the king of the Jews?” (that is the word order, sarcastic or incredulous), and then puts over his head a sign reading “Jesus of Nazareth, king of the Jews,” in three languages, so that everyone could get the joke. Pilate mocks Jewish pretensions to even have a king. That is why he refused to change the sign to say only “He claimed to be the king of the Jews.”  It is also why he also brings out Barabbas and asks the Jews, “Whom do you want me to give to you? Barabbas, or the king of the Jews?” Pilate is operating with the standard pagan understanding of kingship: "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many." (Matthew 20:25-28) Pontius Pilate and the Romans were expecting someone taller, perhaps. Of course, Jesus could have met those expectations, as he told the soldiers who arrested him in Gethsemane: “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:53) It isn't that he couldn't just blow the Romans away with fire from heaven. But that is not his agenda. That is not what the Messiah has come to do. He has come “not to be served, but to serve, and to give his life as a ransom for many.” Jesus also has to correct the expectation of the Jews about what the Messiah is to be like — even the expectation of his own disciples! It is this self-understanding that makes Jesus tell his disciples in Mt 16:22-23 that “he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, "Far be it from you, Lord! This shall never happen to you.” But he turned and said to Peter, "Get behind me, Satan! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man." Peter's suggestion that Jesus could be the Mesiah without suffering and dying is so inimical to Jesus' self-understanding and his mission that he calls Peter “Satan.” And rightly so, because what Peter is suggesting is pretty much of the same spirit as what Satan himself suggests in our gospel lesson this morning. So that is the background: Jesus as the true Israelite, the Messiah, is in the desert, not to lead a rebellion or a gang of terrorists, but to be tested as Israel was tested. Against all this background, we are ready to hear the words, both of Satan tempting, and of Jesus answering, and hear them with richer and fuller meaning — meaning not from Greek philosophy or self-help gurus or even systematic theologians, but rather, from the story of Israel. With his first temptation, Satan seeks to exploit Jesus' hunger: “The tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." But he answered, "It is written,  "'Man shall not live by bread alone, but by every word that comes from the mouth of God.'" (Matthew 4:3-4) Any of you who have ever been hangry know exactly why Satan is doing this. Jesus, no less than we, lived his earthly incarnate life in a body, and that body was subject to weakness. Jesus is not like Superman, so that bullets or nails would bounce off his skin. He was capable of suffering, and he did suffer. Satan is suggesting that Jesus should exploit his Messianic status — for that is what is meant by “If you are the Son of God” — and use it to avoid this suffering. Take your authority over all creation and use it to transform stones into bread. This is not a ridiculous suggestion. It is similar to Jesus' first miracle in John's gospel, where he turned water into wine for the wedding at Cana. But the aim of the action here would be quite different. Satan's meaning is basically the same as Peter's suggestion: “Suffer from hunger? Why put up with that? This shall never happen to you!” Jesus' answer is a quotation from Deuteronomy 8:3. (In fact, all three of Jesus' answers to Satan are from Deuteronomy. (Dt. 8:3, 6:16, and 6:13). That is, they are taken from Moses' instructions to Israel about how to live with the Lord. Jesus is the one who follows Deuteronomy's description of the faithful Israelite perfectly.) As so often, however, Jesus' quotations of the Old Testament are metaleptic —a fancy Greek word that means “takes along with it.” The idea here is that if I say, “We stand on guard for thee,” it would be a mistake for someone to try to understand that utterance merely by using a dictionary to look up “stand” and “guard” and so forth. The meaning of that phrase is rather to be found in the larger context of the Canadian national anthem as a whole, because that is how everyone who hears it will immediately start thinking in their minds: all the other verses will come flooding into your minds; you will perhaps recall occasions when you sang it: in school, or at sporting events; or watching a Olympic medal ceremony. Just so, when Jesus quotes the Old Testament, every Israelite hearer will not just think of the words he quotes; he will think also of the surrounding context, the story in which those words first occurred. So when we look at Deuteronomy 8:3, we should also think about the immediately preceding verse: "The whole commandment that I command you today you shall be careful to do, that you may live and multiply, and go in and possess the land that the LORD swore to give to your fathers. And you shall remember the whole way that the LORD your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not.” (Deuteronomy 8:1-2) And then it goes on to say, in the very next verse, “And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the LORD.” (Deuteronomy 8:3) This is what Jesus has in mind: he has been in the wilderness for forty days, being humbled, being tested. He answers Satan from the very passage of Deuteronomy that has to do with his situation: it is about testing in the wilderness. He has been thinking about this verse for a while now. The tempter's second try is with a more showy possibility: Then the devil took him to the holy city and set him on the pinnacle of the temple and said to him, "If you are the Son of God, throw yourself down, for it is written,  "'He will command his angels concerning you,'  and  "'On their hands they will bear you up, lest you strike your foot against a stone.'" -Matthew 4:6 This would be an impressive display! Who could fail to follow a Messiah who had made such a proof of divine power? Jesus had answered the first temptation by quoting Scripture. But the devil can quote Scripture for his purposes, so Satan appeals to lines from Psalm 91:11-12. And again, he knows what he is doing: at a time when Jesus feels alone, when he is in the desert, Satan tempts him with lines from that most comforting song: “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty.” It is full of promises of God's protection and deliverance: in battle, from wild animals, from dangerous diseases. And yet it is singularly inappropriate for Jesus' messianic vocation: He has come to suffer and die. To avail himself of divine protection against these sufferings would be to deny his messiahship. So Jesus replies with words from Deuteronomy again. "Again it is written, 'You shall not put the Lord your God to the test.'" -Matthew 4:7 This is from Deuteronomy 6, that chapter which contains the Shema, the single verse of the Torah that could be called the creed of Israel: “Hear, O Israel, the Lord our God, the Lord is one. You shall love the LORD your God with all your heart and with all your soul and with all your might.” It is the core chapter of the Torah about Israel's relationship with God. He has rescued her from Egypt and taken her to Himself to be His bride; at Mount Sinai, he has married her. But Israel was not faithful. She tested the Lord like a wife acting up to trying to make her husband angry. When there was no water to drink, Exodus 17 says, “Therefore the people quarreled with Moses and said, "Give us water to drink." And Moses said to them, "Why do you quarrel with me? Why do you test the LORD?" (Exodus 17:2) The verb used here, and also by Jesus in Matthew 4:7, is πειράζω. Note well: Who was doing the testing in the wilderness for 40 years? Exodus and Deuteronomy say it clearly: Israel was testing YHWH. And thus, we may perceive some clever irony in Jesus' answer to Satan here. For Satan is called “the tempter,” and in Greek, that is nothing other than a participle form of this same verb πειράζω, literally, “the testing one.” So on the one hand, Jesus' quotation of Deuteronomy 6:16 could mean, “You are asking me to test God by throwing myself down from the Temple. I am not going to do it, because Moses warned Israel not to test God.” But it could also mean, “You are testing God, Satan.” Satan doesn't take the hint. He keeps on testing Jesus. There will be more attempts later, but the last temptation that Satan tries on Jesus in the wilderness is narrated like this: Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, "All these I will give you, if you will fall down and worship me." -Matthew 4:8-9 Why does Satan take him to a very high mountain? In the Bible, mountaintop scenes are real estate transactions. If I sell you this pen, it's simple enough: you put money in my hand, and I put the pen in yours, and you carry it away with you. But houses and land don't fit in your pocket. So we have other procedures. In our day, we get banks and notaries involved and sign a lot of documents. But in the ancient world, you took possession by inspecting the property after the transfer.  This is done in the case of Abram in Genesis 13:17: “Arise, walk in the land through its length and its width, for I give it to you.” The same thing happens when Moses is about to die; in one sense, Moses doesn't get the promised land, because he dies before he can enter into it; but in another sense, God actually gives him the land, because he takes him up on a mountain and shows it to him, and this is the formal transfer of the land: “Go up this mountain of the Abarim, Mount Nebo, which is in the land of Moab, across from Jericho; view the land of Canaan, which I give to the children of Israel as a possession..” (Deuteronomy 32:49) Satan is attempting to use the same convention in Matthew 4:8. He is trying to get Jesus to make a deal, offering the kingdoms of the world in exchange for worship. But Jesus has no need to make such a bargain, for God had already promised to give the Messiah everything Satan is offering, and Jesus, whose self-understanding as the Messiah is shaped by Isaiah's description of the suffering servant, knows it very well from Isaiah 49: The Lord says: "It is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel; I will make you as a light for the nations, that my salvation may reach to the end of the earth." (Isaiah 49:6) He knows it also from Psalm 2: 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. Ask of God. Not of Satan. The nations belong to the Lord, not to Satan. Jesus has no intention of making a bargain to purchase what Satan wrongly claims to own. In Matthew 12, after the Pharisees accuse Jesus of casting out demons by the power of Satan, Jesus replies that, How can someone enter a strong man's house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house. (Matthew 12:29) And he does plunder it. We see the result in Revelation 20: “And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer...” -Revelation 20:3 And as for the real estate deal Satan was trying to make, well, we see the end of that at the very end of Matthew's gospel. For the Great Commission too takes place on a mountain, and this setting seems significant, especially in light of Jesus' declaration that “all authority in heaven and earth” has been given to Him. This is a pointed contrast with Satan's lying statement, "To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will.” (Luke 4:6 NKJV) Quite the contrary, Jesus, having refused Satan's bargain, and having bound him and plundered his goods, now bestows the kingdom on His disciples and takes possession of the nations by sending his disciples to teach and baptize them. I want to end by correcting three misapprehensions that some people might have about this story, which may prevent them from grasping what it teaches us about God. One mistake some have is that Jesus didn't really suffer in the wilderness; that His divine nature was smirking and unbothered by Satan's temptations aimed at his human nature; that all these things just rolled off of Jesus like water off a duck's back. We know this was not the case. Recall Gethsemane again, where Jesus begged the Father to “take this cup from me,” and his sweat fell to the ground like drops of blood — drops of blood, not water off a duck's back. A second mistake would be to think that, yes, Jesus suffered, but that's only because He is human. But that is not what the Bible says. It says that Jesus revealed the Father by his sufferings; that if you want to know what the Father is like, you should look at Jesus, for He who has seen Him has seen the Father. Greek philosophers say that God is an unmoved mover, and that God cannot suffer because he is perfect; but the Bible tells us that Jesus was “made perfect by sufferings.” (Heb. 5:9) Greek philosophers tell us that God cannot be afflicted; the Bible says that “in all their afflictions, He was afflicted.” (Isaiah 63:9) Greeks and Romans thought that suffering was miserable and degrading, and that if you are suffering, you must not have any glory or power; the Bible says that Jesus “humbled himself by becoming obedient to the point of death, even death on a cross. Therefore — not in spite of his sufferings, but because of them! — God has highly exalted him and bestowed on him the name that is above every name.” (Philippians 2:8) There is no clearer picture of Israel's God than the cross of Jesus Christ. That is where we finally see God fully revealed. Finally, a third mistake would be to think that, yes, Jesus' sufferings were powerful and important, but ours are not. The truth is exactly the opposite. As George MacDonald put it, “The Son of God suffered, not that we might not suffer, but that our sufferings might be like His.” And they are. “For this light momentary affliction is preparing for us an eternal weight of glory...” (2 Corinthians 4:17) We are in the Messiah. His story, Israel's story, is our story. In Him, we are faithful Israelites, true to Deuteronomy 6. In Him, we are the suffering servant of Isaiah's prophecies. In Him, the kingdoms of the world belong to us. In Him, we too are victorious over Satan. Let us pray. Lord Jesus Christ, for our sake you fasted forty days and forty nights: give us grace so to discipline ourselves that our flesh being subdued to the Spirit, we may always obey your will in righteousness and true holiness, to the honour and glory of your name; for you live and reign with the Father and Holy Spirit, one God, now and for ever.  Amen.

We learn, from Gen 17, the way that the sign of the covenant relates to the covenant itself. God uses the sign to strengthen our faith, and He honors His sign by taking it seriously. So, we should take the sign seriously, both in being diligent to apply it and meditate upon it, and in taking to heart the hope and comfort of it. The lesson centers on the theological significance of signs and seals—particularly circumcision in Abraham's life and baptism in the lives of believers—as divine means of strengthening faith and reinforcing God's covenant promises. Drawing from Romans 4 and Genesis 17, it emphasizes that these sacraments are not magical rituals but meaningful signs and seals that reinforce faith in God's power to give life to the dead and call into existence what does not yet exist. The narrative traces Abraham's journey from unbelief, marked by the birth of Ishmael through human effort, to renewed faith at age 99, when God reaffirms His covenant and institutes circumcision as a sign and seal of the faith already credited to Abraham. The lesson warns against both the superstitious use of the sacraments and the neglect of their spiritual significance, affirming that their true power lies not in the ritual but in God Himself, Who uses them. It applies this truth to Christian parenting, highlighting how baptism serves as a seal of God's promise to save children by the same grace, through the same faith, that saved their parents.

In a world where love is often reduced to emotion or feeling, this message reminds us that real love begins with God Himself. Scripture tells us that God is love, that He showed that love by giving His Son for us, and that through Jesus we are offered new life—both now and forever. This sermon answers two honest questions we all ask: Where is God's love when life is hard? and What am I supposed to do with it? The answer is simple and life-changing: receive God's love through Jesus, then show it and tell it to others. Love is more than a feeling—it's a choice, a response, and a calling to live and love the way Jesus loves us.

By John Freeman - Heart and Soul is a Bible phrase that means to do something with all your might. The most familiar example is Dt 6:5 "You shall love the Lord your God with all your heart and with all your soul and with all your might". One verse in the Bible says that God Himself is going to do something with His

Daily Devotion with Pastor Balla for February 21, 2026 reflects on Psalm 46:6–7, reminding us that even when nations rage and kingdoms totter, God's authority is unshakable. This Christ-centered Lutheran devotion highlights the contrast between human chaos and divine power: God speaks, and the earth melts. No matter how the world seems to shake, the Lord of hosts is with His people, and the God of Jacob remains our fortress.This Christian daily devotion points to Jesus, Emmanuel, God with us, who entered the chaos of our broken world, conquered death, and secured our eternal refuge. Through Word and Sacraments, God remains present, strong, and protective, offering believers unshakable hope. When political systems falter, economies wobble, or crises loom, our confidence is anchored not in earthly power, but in the eternal power and presence of God Himself.Support this ministry at

The fathers did not endure silence. They loved it. This is the difference between a man who is forcing himself to be quiet and a man who has discovered God. One clenches his teeth and calls it discipline. The other falls silent because he has found Someone worth listening to. Abba Or never lied, never cursed, never spoke unnecessarily. Not because he was following rules. Because he had seen the damage words do when they are born from ego. He had watched how speech leaks the life out of the soul. How it dissipates grace. How it feeds the illusion that we exist by asserting ourselves. Every unnecessary word strengthens the false self. Every unnecessary word delays repentance. Every unnecessary word postpones intimacy. The fathers were not minimalists. They were realists. They had learned that most of what we say does not come from truth but from anxiety. We speak to control. We speak to secure ourselves. We speak to make sure we exist in the minds of others. We are afraid to disappear. Silence terrifies the ego because silence exposes that we do not sustain ourselves. God does. ⸻ St Ephraim says that he who speaks much multiplies quarrels and hatred. This is not moralism. This is anatomy. Words inflame the passions. Words solidify judgment. Words give form to resentment that would otherwise dissolve in the presence of God. A garden without a fence is trampled. A soul without silence is plundered. Every idle conversation opens the gate to distraction. Every irrelevant word invites the demon of listlessness. Antiochos names this with terrifying clarity. Loquacity does not merely waste time. It hands the mind over to the enemy. Because God is not found in noise. God is found where nothing of the ego remains to obscure Him. This is why silence is not empty. Silence is full. It is full of Presence. It is full of Light. It is full of a Word that cannot be manufactured by human thought. St Isaac the Syrian says that silence is the mystery of the age to come. Words belong to this age. Silence belongs to eternity. Because in eternity, God is not explained. He is known. Not through concepts. Through union. ⸻ When the fathers entered silence, they did not enter absence. They entered encounter. They discovered that beneath the constant internal narration of the mind there was Another Voice. A Voice that did not shout. A Voice that did not argue. A Voice that did not flatter or condemn. A Voice equal to God Himself. Because it was God Himself. The Logos. The Word through whom all things were made. This Word does not force Himself upon us. He waits. He waits for the noise to stop. He waits for the ego to weaken. He waits for the endless commentary to exhaust itself. He waits for the man to become poor enough to listen. And when He speaks, He does not merely inform. He creates. His Word heals what sin has disfigured. His Word restores what pride has shattered. His Word brings into existence a new heart. This is why the fathers guarded silence with ferocity. They were protecting the place where God is born in the soul. ⸻ Antiochos says that those who possess the Holy Spirit do not speak when they wish but when moved by the Spirit. This is freedom. Not the freedom to speak. The freedom to remain silent. The ego must speak to survive. The Spirit does not. The ego is restless. The Spirit is still. The ego needs witnesses. The Spirit is its own witness. This is why the saints speak few words. Not because they have nothing to say. But because they see the cost of speech. They know that every word must pass through fire. They have seen the devastation caused by words spoken without God. They have seen how words born from self obscure the Word who gives life. So they wait. They remain in silence until speech itself becomes obedience. Until speech is no longer self-expression but revelation. ⸻ We resist this silence because it feels like death. And it is death. It is the death of the self that must assert, explain, defend, and secure itself. It is the death of the self that believes it exists by speaking. In silence, this self collapses. And something else begins to appear. Something quiet. Something uncreated. Something that does not depend on being seen or heard. Christ Himself begins to live where the false self once ruled. This is why silence is not endured. It is loved. Because in silence we discover that we were never sustained by our words. We were sustained by Him. And when every unnecessary word falls away, when every inner argument dissolves, when every effort to secure ourselves finally collapses, there remains only this: God speaking His Word in the depths of the heart. And this Word is life. And this Word is light. And this Word is love. And this Word is enough. --- Text of chat during the group: 00:03:08 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/philokalia-ministries-lenten-retreat-2026 00:03:37 Fr. Charbel Abernethy: https://www.youtube.com/@philokaliaministries/videos 00:04:06 Fr. Charbel Abernethy: Page 355 number 11 00:10:00 Janine: Father…still sick..but here…thank you for prayers 00:12:40 Mary and Al: Albert 00:16:30 Andrew Adams: Will the Lenten retread be on the podcast feed? 00:47:12 Jessica McHale: Interesting---I discerned contemplative monastic life at two different monasteries. In both experiences, the nuns were too social for me. They spoke during two meals during the day, and most of the talk was politics. Since I was discerning, I imagine they wanted my opinion on political topics to see if I would "fit in" with the community. They let me know that socialization and speaaking was part of commnity life. It just wasn't for me. It is hard to find a "community" tha understands the importance of silence. For me, silence is essential. It's a prayerful existence centered on God. 00:47:37 Maureen Cunningham: If someone is quiet , the mind can be  in constant thought. How  do you combine the silence and. Empty out the mind 00:51:22 Erick Chastain: Clear creek monks didn't know who Trump was not too long ago (after he ran for president) 01:00:49 John ‘Jack': Silence ultimately brought me back to the Church.  About 15 years ago my wife asked what I wanted for a birthday gift? After listening to an elderly freind speak so lovingly of her time spent at the Abbey of the Genesee, I decided to ask for a  weekend retreat. She gave it to me, best gift ever. The first evening I thought I was  going to lose my mind. I've grown to love silence! 01:01:21 Jessica McHale: Reacted to "Silence ultimately..." with ❤️ 01:02:04 Carol Nypaver: Reacted to "Silence ultimately b..." with

This passage is a real problem for a lot of Christians , in that it is a look at the absolute inability of man to have any real response to God. Now if that is true than the whole action of regeneration in up to God Himself. Also this passage looks at a very real story of the resurrection of Lazarus who had died and was dead for 4 days. This story is an illustration of the truths found in Ephesians chapter 2.

You see over 5000 marketing messages every day. In 2025, hundreds of billions of emails were sent every day, notifications never stop, and research shows the average person switches attention every 47 seconds. We are conditioned to live and stay teathered to noise. But all of this keeps us separated from God. In addition, Scripture warns that men will render account for every careless word they speak (Matthew 12:36), and God Himself speaks not in the earthquake or the fire, but in the whisper. In this episode, John Heinen and Devin Schadt expose how noise is not neutral; it weakens men, fragments our attention, and keeps us from a purposeful life. Silence is not passivity. It is your strategic power. It is an interior dominion. It is the hidden strength of St. Joseph, the composure of Christ before Pilate, and the battleground where identity and mission are clarified. John and Devin break down silence within ourselves, silence before others, and silence before God, why most men resist it, and why the man who refuses silence forfeits confidence, peace under pressure, and grace.

Today's Promise: Joshua 23:10 In today's episode, we are reminded that every believer is engaged in a spiritual battle. Though we are in a battle, we are never alone. Drawing from Joshua 23:10, this powerful promise reveals that God Himself fights on your behalf. When Joshua addressed Israel near the end of his life, he didn't point to their strength or strategy, but to God's faithfulness as the source of every victory.   The same is true for you today. Whatever you are facing, God goes before you, stands with you, and empowers you to overcome. Because of Christ's victory on the cross, the power of the enemy has already been defeated.   This episode will encourage you to stop striving in your own strength and start trusting in God's power. As you listen, you'll be strengthened in your faith and equipped with bold confessions to declare victory over every battle you face.

Swamiji narrates how King Parikshit, hearing about the torments of the nether regions, asked Shukadev Ji: “How can one avoid these consequences of sin?” Shukadev Ji explained that Bhakti and chanting God's name are so powerful that they destroy the effects of all past sins, just as the rising sun dispels fog.  To illustrate, Swamiji recounts the story of Ajamil, a Brahmin who fell into sinful ways. At the time of death, out of attachment to his son named Narayan, he called out “Narayan!” The Vishnudoots immediately appeared, protecting him from the Yamadoots. This divine intervention showed that even unintentional chanting of God's name invokes His grace. Ajamil, awakened by this mercy, renounced his sinful life, performed austerities in Haridwar, and ultimately attained liberation.  This part emphasizes that the name of God is non-different from God Himself. Chanting with faith and surrender clears bad karma, assures divine protection, and leads the soul to Shree Krishna.  About Swami Mukundananda:    Swami Mukundananda is a renowned spiritual leader, Vedic scholar, Bhakti saint, best‑selling author, and an international authority on the subject of mind management. He is the founder of the unique yogic system called JKYog. Swamiji holds distinguished degrees in Engineering and Management from IIT and IIM. Having taken the renounced order of life (sanyas), he is the senior disciple of Jagadguru Shree Kripaluji Maharaj, and has been sharing Vedic wisdom across the globe for decades. 

Swamiji narrates the divine story of King Bali, grandson of Prahlad, who rose to immense power and conquered the heavens. Though generous and devoted in spirit, Bali's pride led him to attempt the hundredth Ashwamedha Yajna to secure Indra's throne permanently.  Hearing the devatas' prayers, Lord Vishnu appeared as Vamana Avatar, a dwarf Brahmin, born to Aditi. At Bali's yajna, Vamana humbly asked for three steps of land. Despite his Guru Shukracharya's warning, Bali surrendered everything to the Lord, declaring that if God Himself desired all, it was his greatest fortune.  Vamana then expanded to cosmic form:  With the first step, He covered the Earth.  With the second step, He covered the heavens, piercing the universe and bringing forth the holy Ganga.  With no space left for the third step, Bali offered his own head in surrender.  The Lord placed His foot on Bali's head, granting him liberation and appointing Himself as Bali's eternal gatekeeper in Sutala.  Swamiji emphasizes that this story reveals the miracle of surrender: when one offers everything to God with faith, the Lord transforms apparent loss into the highest gain — eternal grace and union with Him.  About Swami Mukundananda:    Swami Mukundananda is a renowned spiritual leader, Vedic scholar, Bhakti saint, best‑selling author, and an international authority on the subject of mind management. He is the founder of the unique yogic system called JKYog. Swamiji holds distinguished degrees in Engineering and Management from IIT and IIM. Having taken the renounced order of life (sanyas), he is the senior disciple of Jagadguru Shree Kripaluji Maharaj, and has been sharing Vedic wisdom across the globe for decades. 

  Swamiji narrates the episode of King Ambarish, a devoted follower of Lord Vishnu. While observing the Ekadashi fast, Ambarish sipped water to honor the precise timing, which angered Sage Durvasa. In fury, Durvasa created a fiery demon to destroy him.  At once, the Sudarshan Chakra appeared to protect Ambarish, chasing Durvasa across the universe. Even Brahma and Shiva could not help him. Finally, Durvasa surrendered to Lord Vishnu, who directed him back to Ambarish. With humility and forgiveness, Ambarish pacified the chakra, saving Durvasa.  Swamiji emphasizes that this story shows the supreme power of devotion and surrender: God Himself protects His devotee, and faith in Him assures safety beyond all worldly strength.  About Swami Mukundananda:  Srimad Bhagavattam By Swami Mukundananda  Swami Mukundananda is a renowned spiritual leader, Vedic scholar, Bhakti saint, best‑selling author, and an international authority on the subject of mind management. He is the founder of the unique yogic system called JKYog. Swamiji holds distinguished degrees in Engineering and Management from IIT and IIM. Having taken the renounced order of life (sanyas), he is the senior disciple of Jagadguru Shree Kripaluji Maharaj, and has been sharing Vedic wisdom across the globe for decades. 

Send a textTo receive my weekly newsletter and keep up to date with all five of my podcasts, subscribe at:Jeremy McCandless | SubstackLast time, Paul grabbed us by the shoulders and said, “Don't you dare move from the gospel!” — and if you felt that, you're not alone. Paul wasn't whispering, was he?Today, though, the tone shifts. Not because Paul has calmed down — he hasn't — but because he's about to tell a story. His story. And it's dramatic, it's surprising, and it's wonderfully encouraging.Because in today's passage, Paul wants us to know something vital: The gospel he preached didn't come to him from a Rabbi or via a religious committee, or some clever theological insight; it came from God Himself. And the proof? His life was turned upside down in a way no human could have orchestrated.So today we are going to explore: How Paul received the gospel, why he didn't need human approval to preach it, and how his past has now become a platform to demonstrate God's grace. It also tells us why transformation matters in our story as well. And also, along the way, we'll see that God has a remarkable habit of choosing the least likely people to carry His message.Which means if you feel unqualified, unprepared, or just a bit of a mess, then this should be wonderfully reassuring.Support the showFollow and support me on Patreon. Jeremy McCandless | Creating Podcasts and Bible Study Resources | Patreon To receive my weekly newsletter and keep up to date with all five of my podcasts, subscribe at: Jeremy McCandless | Substack Check out my other Podcasts. The Bible Project: https://thebibleproject.buzzsprout.com History of the Christian Church: https://thehistoryofthechristianchurch.buzzsprout.com The L.I.F.E. Podcast: (Philosophy and current trends in the Arts and Entertainment Podcast). https://the-living-in-faith-everyday-podcast.buzzsprout.com The Renewed Mind Podcast. My Psychology and Mental Health Podcast: https://www.buzzsprout.com/2568891 The Classic Literature Podcast: https://www.buzzsprout.com/2568906 To visit my Author page on Amazon and view my entire back catalogue of books on both Amazon and Kindle and now also on Audible, Visit: Amazon.com: Jeremy R Mccandless: books, biography, latest update

Rev. Brian Pughsley is preaching from 1 Corinthians 4 on the topic: “Fools For God Too.”Listen as he brings the message about how our journey is about building each other up instead of tearing each other down by recognizing that our gifts and riches are coming from God Himself. Take note as this message is being presented to us on Ash Wednesday. Podcast Theme: Going All The Way in 2026Sundays @ 7:30 PM CST on all Social Media Platforms, Including The Website: www.safehavenpodcast.orgSaturday Inspiration On The 2nd & 4th Saturdays @ 12:00 PM CST on Facebook, TikTok, Instagram & Safe Haven Podcast website.Donations Accepted via CashApp: $BrianPughsleySubscribe, Share & Listen

After 7 years and hundreds of conversations with successful entrepreneurial Christian women, I saw a pattern that HAD to be confronted: money guilt, ambition shame, and a quiet aversion to wealth — even among women generating $250K, $400K, $700K. We are not called to shrink around money. We are not called to apologize for the ambition God Himself placed in us. And we are certainly not called to play small to make others (or ourselves) comfortable. If you've ever wrestled with "how much is too much," this one will recalibrate you. This is for the successful entrepreneurial woman who knows she's destined for more & ready to: • Release guilt around success • Reject performative wealth • Build generational impact • Operate fully in her Christ-identity • Make millions without loving money Wealth is not about "getting rich." It's about refusing to cap what God wants to bless with more. Hear me, sister: It is safe.  It is godly. It is aligned.... To become a wealthy woman of faith. Highlights: 00:00 – Introducing...Wealthy Women of Faith™ 01:30 – The aversion to money in Christian business culture 03:04 – The real issue: approval vs. identity 03:46 – Even $250K–$700K earners struggle with guilt 05:00 – It is safe — and Godly — to make money 06:02 – Wealth is about obedience, not ego 09:30 – Stewardship vs. flashy "rich" culture 12:16 – Biblical inheritance & legacy12:45 – The identity declaration 13:22 – Urgency & eternal focus 14:29 – Invitation to The Scale Room DM "scale room" for behind-the-scenes insights and training. JOIN NOW: https://www.instagram.com/channel/Abaqs2MhEZaduGDt/ Next Steps:

In verses 49-56 of Psalm 119, we see the comfort of God's Word in the midst of suffering. The Word of God guides us, directs us, and comforts us according to the promises and the hope found in God Himself. May we be encouraged through this section of God's Word!

God's Four-Handed Provision #RTTBROS #Nightlight"And my God shall supply all your need according to his riches in glory by Christ Jesus." — Philippians 4:19You know, I've been thinking about something that keeps coming up when I talk with folks who are worried about their finances, their future, their needs. We live in uncertain times, and it's easy to look at our bank accounts or our circumstances and wonder if God's really going to come through. But here's what I've learned, and I'm too soon old and too late smart on this one: God has always been in the providing business, and He uses four different hands to meet our needs.Man's Hand Let me take you back to the book of Exodus for a minute. The children of Israel are about to leave Egypt after 400 years of slavery. Now, you'd think they'd be leaving with nothing but the clothes on their backs, right? But look what happens. God moves the hearts of the Egyptians, and they give the Israelites gold, silver, and clothing. The Bible says they "spoiled the Egyptians" (Exodus 12:36). That's provision through man's hand. Later, Nehemiah needed resources to rebuild Jerusalem's walls, and God moved the heart of King Cyrus to provide everything he needed. Sometimes God provides through the generosity of others, even when we least expect it.God's HandBut then there are times when man's hand isn't enough, when no human source can meet the need. That's when God provides directly from His hand. Think about those same Israelites wandering in the wilderness. Every morning, manna covered the ground like dew. Water flowed from a rock. God Himself provided supernaturally what no human could give. Now, we don't live on miracles day to day, but we need to remember they happen in the lives of believers when we need them most.Your HandThen comes the third way, and this is where most of us live most of the time. God provides by your hands. When the Israelites finally crossed into the Promised Land, the manna stopped. They had to plant crops, tend flocks, work the land. The psalmist writes, "thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee" (Psalm 128:2). God blesses the work of our hands. He doesn't call us to sit around waiting for miracles when He's given us the ability to work.Your Enemy's HandBut here's the one that really gets me, the fourth way God provides that we almost never think about. God provides by our enemies' hands. When Caleb was looking at the giants in the land, do you remember what he said? Those giants would be "bread for us" (Numbers 14:9). What looked like an obstacle was actually provision. Your greatest challenge might just be God's way of bringing you your greatest blessing.So when you're worried about how God's going to provide, remember He's got four hands working on your behalf. Sometimes it's through people's generosity. Sometimes it's a flat-out miracle. Sometimes it's through honest work. And sometimes, that very thing you think is going to destroy you is actually going to feed you.Let's pray: Father, help us trust that You know how to provide for Your children. Whether it's through man's hand, Your hand, our hands, or even through our enemies, we know You will supply all our needs. Give us eyes to see Your provision in every circumstance. In Jesus' name, Amen.#Faith #GodsProvision #Trust #ChristianLiving #DailyDevotion #BiblicalWisdom #SpiritualGrowth #RTTBROS #NightlightBe sure to Like, Share, Follow and subscribe it helps get the word out.https://linktr.ee/rttbros

In Part 3 of I'm Loved By God, Pastor Maurice Johnson teaches that the foundation of your walk with God begins with one truth: God loves you. Not abstract love. Not cultural slogans. God Himself is love. This message challenges believers to move beyond simply hearing that God loves them and instead activate that truth by believing it, accepting it, and boldly declaring it. Just as John referred to himself as “the disciple whom Jesus loved,” and Jesus openly declared that the Father loved Him, we are called to live from the confidence of being loved. Pastor Maurice unpacks seven ways God demonstrates His love: • The Father celebrates your physical birth and your new birth in Christ. Heaven rejoices over you. • God has supernaturally provided for you. • He has given all things into your hands — reject a scarcity mindset. • He calls you His son or daughter. • His love is patient, compassionate, and full of mercy — even when you fall. • His love empowers you to let go of sin rather than cling to what He has judged. • His love is the strategy for transforming lives and reaching a city in need. This sermon also reinforces core discipleship principles: Found people find people. Saved people serve people. Growing people change. You can't do life alone. You can't out-give God. If you want to grow in confidence, overcome insufficiency thinking, and build your life on the unshakable truth of the Father's love, this message will strengthen your foundation. Listen now and anchor your identity in what matters most: you are loved by God We are thrilled to have you with us! Join us every Sunday at 11 AM for a powerful time of worship, teaching, and community.   Our current gathering location is:

This is the first episode in a series on using relational skills to bring reconciliation to painful situations within the church. When people are wounded by those who represent God, that pain often becomes associated with God Himself.In this series, we will explore how such wounds can be healed, how to sit with people in their pain, and how to help them reconnect with Immanuel in a way that restores trust and relationship. We'll also look at practical ways to heal our own hearts so we can carry God's grace and peace to others.

Meatfare/The Last Judgment Matthew 25:31-46  On the Sunday of the Last Judgment, the Gospel reveals that judgment takes place not in a courtroom, but in the throne room of God—a reality the Church enters every Sunday in the Divine Liturgy. This homily explores how worship forms repentance, trains us in mercy, and sends us into the world with lives shaped by the pattern of Christ's self-giving love. --- The Throne Room Now: Judgment, Mercy, and the Work of the Liturgy A Homily on the Sunday of the Last Judgment Matthew 25:31–46 When we hear the Gospel of the Last Judgment, our attention is usually drawn—rightly—to the command to do good: to feed the hungry, clothe the naked, visit the sick and the imprisoned. And the danger every year is that we hear this Gospel as if Christ were saying something like this: "Be good people during the week—and then come to church on Sunday." But that is not what the Lord is saying. In fact, the Gospel appointed for today does something far more unsettling—and far more hopeful. It places the Judgment not in a courtroom, but in the throne room of God. Christ says, "When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory." That is not legal language. It is liturgical language. The people who first heard this would have known exactly what that meant. They would have filled in the details instinctively from the Scriptures and from worship: the throne surrounded by cherubim and seraphim; the unceasing hymn of praise; even the River of Fire—not as punishment, but as the light and heat of God's own glory. And here is the first thing we must understand: We are not only told about that throne room. We are brought into it. Every Sunday, the Church does not merely remember something that will happen someday. We are brought into that reality now—as much as we can bear it. The Kingdom is revealed to us here and now, sacramentally, liturgically, truthfully. And that changes how we hear today's Gospel. First: There is a connection between doing good and coming to church Sunday is not an interruption of the Christian life. It is its measure. In a real sense, every Sunday is a little judgment—not a condemnation, but a revelation. We come into the light, and the truth about us is allowed to appear. And notice how this begins in the Divine Liturgy. It begins not with confidence, not with self-congratulation, but with repentance. The priest, standing before God as the leader and voice of the people, pleads at the very beginning: "O Lord, Lord, open unto me the door of Thy mercy." That is not theatrical humility. That is the truth. We are asking to be let in—not because we deserve it, but because without mercy we cannot even stand. And then, before the Trisagion, the priest names what God already knows about all of us: that He "despisest not the sinner but hast appointed repentance unto salvation." And so he begs Him directly: "Pardon us every transgression both voluntary and involuntary." This is what Sunday is. It is the people of God standing before the glory of His altar and asking to be healed. Asking to see clearly. Asking to be made capable of love. But repentance in the Liturgy does not remain on the lips of the clergy alone. Before Communion, the entire Church takes up the same posture and says together words that are almost shocking in their honesty: "I stand before the doors of Thy temple, and yet I refrain not from my terrible thoughts." We do not pretend that standing in church has magically fixed us. We confess that we are still conflicted, still distracted, still broken. And then, with no room left for comparison or self-justification, we each say: "Who didst come into the world to save sinners, of whom I am first." And finally, we make the plea that fits today's Gospel with frightening precision: "Not unto judgment nor unto condemnation be my partaking of Thy holy mysteries, O Lord, but unto the healing of soul and body." The Church is honest with us here. The same fire that heals can also burn, depending on whether we approach it with repentance or with presumption. This is not a threat meant to drive us away, but truth meant to help us approach rightly. That is why Sunday is a little judgment—not because God is eager to condemn, but because His throne room is opened to us now in mercy, so that we may be healed, corrected, and trained to recognize Christ when He comes to us in the least of His brethren. Second: Sunday worship is where we actually do the work Christ commands And once we see that, we can begin to understand what the Church is actually doing here -  and why worship cannot be separated from judgment. Before we ever offer bread and wine, the Church first intercedes for the world. We pray for peace from above and the salvation of our souls; for the peace of the whole world and the good estate of the holy Churches; for this city and every city and countryside; for travelers by sea, by land, and by air; for the sick, the suffering, and the captive; for deliverance from tribulation, wrath, danger, and necessity. We even pray for civil authorities—not to bless power for its own sake, but that peace and order might make room for mercy and justice. In other words, before we do anything else, we place the needs of others before God. And in addition to interceding for all of this, here—at the heart of the Divine Liturgy—the Church actually performs the works of mercy Christ names in today's Gospel. Not in theory.  Not symbolically.  But truly. Here: ·      Strangers are welcomed and given a home. ·      Prisoners are freed from the shackles of sin and the sentence of death. ·      The naked are clothed with baptismal garments. ·      The thirsty are given living water. ·      The hungry are given the Bread of Life. This is not allegory. This is reality at its deepest level. God Himself tells us to care even more for the soul than for the body. During the week, we sacrifice ourselves to meet bodily needs—and we must grow in that work. But on Sunday, we are commanded to do the most important work of mercy: to restore people to life in Christ. That is why worship is not optional. It is not private devotion. It is the Church doing what the Church exists to do.  And because that work is real, it carries with it genuine hope. Third: Sunday gives us a foretaste of the reward The Gospel of the Last Judgment is not only a warning. It is also a promise. Those who learn to serve Christ in the least of His brethren are not merely rewarded—they are invited to rest in God, to share in His life, to participate in His rule. Saint Paul says something astonishing: "Do you not know that the saints will judge the world? … Do you not know that we shall judge angels?" (1 Corinthians 6:2–3) This does not mean we become harsh or self-righteous. It means we are being trained—here and now—for a future of responsibility, faithfulness, and love. What we do here is forming who we are becoming. Conclusion What happens in this Divine Liturgy is the automatic response of the Church—that is, of a people devoted to sacrificial love—to God's command to care for others as we care for ourselves. This is not a dead ritual. It is a powerful tool for doing essential work. It is the throne room of God revealed to us now. But it is not meant to remain here. The expectation of the Church is that the pattern of the Liturgy becomes the pattern of our life. That the repentance we practice here becomes the repentance that shapes our weeks. That the mercy we receive here becomes the mercy we extend beyond these walls. That the intercessions we make here train us to notice, remember, and bear the burdens of others when we leave. That is why the Liturgy does not end with applause or reflection, but with a command: "Let us go forth in peace." We are sent out not having finished our work, but having been formed for it. And when the Son of Man comes in His glory, He will recognize those whose lives have taken on the shape of His worship—those who learned, here, how to repent, how to intercede, and how to love.

Blessed be the name of the LORD from this time forth and forevermore! From the rising of the sun to its setting, the name of the LORD is to be praised! - Psalm 113:2-3 ESV The gospel is not merely what God gives, but God Himself. Through His revealed names, God shows that He is the One who meets our deepest need by drawing us into covenant relationship with Himself.

What does it truly mean to live an abundant life right here, right now? This powerful teaching draws us into the heart of Jesus' promise in John 10:10 that He came so we might have life abundantly. But this isn't about material prosperity or fleeting happiness. At its core, abundant life flows from abundant love. We discover that God Himself is love, and in Exodus 34, He reveals His very nature as 'abounding in love and faithfulness.' This isn't sentimental affection but transformative, overflowing love that changes everything. The teaching walks us through Paul's prayer in Philippians 1:9-11, where he prays that our love would abound more and more in knowledge and depth of insight. This is the kind of love that doesn't just feel good but discerns what is best, lives with purity and transparency, and produces the fruit of righteousness through Christ alone. The challenge before us is profound: Have we prayed for this kind of love for ourselves? Have we prayed it for the church? When we truly grasp how much we are loved by God, that love cannot help but overflow to others, both within the church and beyond its walls. This is love that listens to stories, offers wisdom, and points people toward the path of Christ, all for the glory of God.

Genesis – Session 5 | Grace in a Corrupt World and God's Covenant of Salvation This session explores Genesis chapters 6–9, focusing on the days of Noah, the spread of wickedness across the earth, and God's redemptive covenant that preserves life through grace rather than human effort As humanity becomes increasingly violent and corrupt, Scripture reveals that every intention of the human heart had turned continually toward evil. Though judgment is announced, God's mercy shines through one man — Noah, who found grace in the eyes of the Lord because he walked faithfully with God. While the world ignored God's warnings, Noah obeyed in faith, preparing the ark long before rain ever fell. The sermon highlights Noah as a preacher of righteousness who endured years of ridicule and unbelief. Just as people in Noah's day carried on with daily life without concern for coming judgment, Jesus later warned that the end times would mirror this same spiritual blindness. The ark becomes a powerful picture of salvation — just as Noah and his family were saved by entering the ark, believers today are saved by entering into Christ, our true refuge. God's precise instructions for the ark show His provision, protection, and faithfulness. When the flood finally came, it was God Himself who shut the door, sealing Noah safely inside. Judgment swept the earth, but those within God's covenant were preserved. After the waters receded, Noah worshiped by offering sacrifices, and God responded with a promise of mercy — never again to destroy the earth by flood. The rainbow became the visible sign of this everlasting covenant, reminding humanity of God's faithfulness even while acknowledging the sinful nature of mankind. The message concludes with God's declaration that the rhythms of creation will remain — seedtime and harvest, cold and heat, winter and summer — affirming His sovereign control over the world's future. Above all, the session emphasizes that salvation has always been rooted in grace, faith, and obedience to God's Word. Key Takeaway Even in a world overwhelmed by sin, God extends grace to those who walk with Him. Salvation comes not through human strength, but by entering God's covenant of mercy — fulfilled ultimately in Jesus Christ, our ark of safety.

A Prayer for Love That is Not Self-Seeking by Rachael AdamsWhat happens when you prepare your heart… and no one shows up? In this episode by Rachael Adams, she shares a humbling personal story about leading a prayer gathering that ended with an empty sanctuary and a full heart. Through Matthew 6, we explore what Jesus teaches about authentic prayer—moving from performance to posture, from seeking attention to seeking God Himself.This conversation invites us to examine our motives and rediscover the beauty of praying not to be seen, but to be known by our Father. Reference: Matthew 6:5 Prayer: Father, thank you for being willing to communicate with me and being available to listen. Forgive me for acting in ways that are self-seeking to gain attention for myself. I don't want to be hypocritical. I want everything I say and do to be heartfelt with a pure motive to honor your name and bring you glory. Let your kingdom come and your will be done in Jesus' name. LINKS: Connect with Rachael Adams Order Everyday Prayers for Love Follow Everyday Prayers @MillionPrayingMoms Get today's devotion and prayer in written form to keep for future use! Support the ministry with your $5 monthly gift through Patreon. Discover more Christian podcasts at LifeAudio.com and inquire about advertising opportunities at LifeAudio.com/contact-us Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Have you ever talked to someone who's really into their work, and they're so excited about it that it seems they just can't stop talking about it? Maybe you've done that with your own work, with a hobby you enjoy, or with player stats from your favorite team. To our ears it may seem like the book of Exodus is simply repeating itself, but in actuality it's communicating the excitement, the gravity, and the importance of the tabernacle. God Himself gave instruction to build it, God's covenant people built it, and God Himself would occupy it. By the end of today's episode, work on the tabernacle reaches its conclusion and the Lord shows up in power.Exodus 37 – 1:08 . Exodus 38 – 5:17 . Exodus 39 – 11:01 . Exodus 40 – 18:28 . Proverbs 8 – 23:38 . :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org