Podcasts about holy one

1 Wisdom has built her house. She has carved out her seven pillars. 2 She has prepared her meat. She has mixed her wine. She has also set her table. 3 She has sent out her maidens. She cries from the highest places of the city: 4 "Whoever is simple, let him turn in here!" As for him who is void of understanding, she says to him, 5 "Come, eat some of my bread, Drink some of the wine which I have mixed! 6 Leave your simple ways, and live. Walk in the way of understanding." 7 One who corrects a mocker invites insult. One who reproves a wicked man invites abuse. 8 Don't reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you. 9 Instruct a wise person, and he will be still wiser. Teach a righteous person, and he will increase in learning. 10 The fear of Yahweh is the beginning of wisdom. The knowledge of the Holy One is understanding. 11 For by me your days will be multiplied. The years of your life will be increased. 12 If you are wise, you are wise for yourself. If you mock, you alone will bear it. 13 The foolish woman is loud, undisciplined, and knows nothing. 14 She sits at the door of her house, on a seat in the high places of the city, 15 to call to those who pass by, who go straight on their ways, 16 "Whoever is simple, let him turn in here." As for him who is void of understanding, she says to him, 17 "Stolen water is sweet. Food eaten in secret is pleasant." 18 But he doesn't know that the departed spirits are there, that her guests are in the depths of Sheol. Listen Donate Subscribe: Proverbs Daily Podcast Psalms Daily Podcast

Sunday Morning WorshipMarch 8, 2026Bro. Jim Ritchie

7 takeaways from this study God turns the “toxic” into cleansing life. The red heifer (Numbers 19) is both incredibly holy and, paradoxically, ritually toxic to those who handle it. This mirrors how Yeshua (Jesus), bearing sin and death, becomes the very means by which God cleanses and restores. From pariah to beloved: God's heart for the outcast. The play on pariah (socially rejected) and parah adumah (red heifer) highlights how God works through what the world despises. Believers — often treated as pariahs — share in Messiah's pattern: rejected by many, yet precious and chosen by God. Messiah is the telos (goal) of the Torah's righteousness. Messiah is the telos of the Torah — not “abolishing” it, but putting its purpose into effect. The “righteousness of God” that Israel pursued imperfectly without the Messiah is fulfilled in and through the Messiah, for all who believe. Death is the ultimate impurity — but Heaven will swallow it up. Death is treated as a toxic separation from God; the red heifer addresses impurity from contact with death. Passages like 1Corinthians 15 and Isaiah 25 show the endgame: “Death is swallowed up in victory,” and tears are wiped away. Red heifer, פֶּסַח Pesach (Passover) and יוֹם הַכִּפֻּרִים Yom Kippur (Day of Atonement) converge in the Messiah. Passover: blood on the doorposts blocks the destroyer and delivers from slavery. Red Heifer: cleanses from death-related impurity. Yom Kippur’s goats “for the LORD” and “for removal” (Azazel) together deal with sins, transgressions and iniquities. Yeshua simultaneously fulfills all these roles — blocking wrath, cleansing from death and removing iniquity. God's goal is not just outward purity, but inward completion. The distinction between being outwardly “without blemish” and inwardly “complete, mature” shows God's deeper aim. Through exile, return and Messiah's work, God is forming a people who are clean both outside and inside, with a transformed heart. Heaven promises to forget the failings of those so seek freedom. So why should we drag them along on our journey? The New Covenant (Jeremiah 31) promises God will remember sins and iniquities no more. In Messiah, the way into God's presence is opened; we can approach with a clean conscience, unless we insist on dragging old chains that heaven has already released. Shabbat Parah (Sabbath of the Red Heifer), comes in the traditional readings cycle near to Passover. The study explores Numbers 19, Ezekiel 36, Jeremiah 31, Hebrews 9, and related passages, showing how the פָּרָה אֲדֻמָּה parah adumah (red heifer), Passover and Yom Kippur all point to the work of the מָשִׁיחַ Mashiach (Messiah). At the heart of this teaching lies a paradox. The red heifer ritual produces something incredibly holy and cleansing, yet it renders those who handle it ritually impure. Likewise, Messiah bears sin and death and becomes, in the eyes of many, a “pariah,” yet through Him God brings cleansing, life, and restoration. This exploration moves from language and sacrifice to exile and return, and finally to the hope of death's defeat. From pariah to parah: God's heart for the outcast Pariah in English (from Tamil via Hindi) can describe people who are pushed to the margins and treated as “untouchable.” Though the word origins are unrelated, the phonetic similarity to parah (heifer) actually points to a profundity. Life modern and ancient creates pariahs. Some are socially invisible, the people others walk past without seeing. Others become pariahs in their own families, workplaces, or communities. Believers in the Holy One of Israel can also be treated as pariahs, marking us as someone to be dismissed, mocked, avoided or persecuted. This social reality echoes the prophetic description of the Suffering Servant in Isaiah 53. He is “despised and forsaken of men, a man of sorrows and acquainted with grief” (Isaiah 53:3 NASB95). He carries the sins of many yet is rejected. The Gospel of John picks up this rejection theme: He came to His own, and those who were His own did not receive Him. John 1:11 NASB95 Messiah Himself thus shares in this pariah pattern. He is both rejected and yet chosen by God as the central means of redemption. Shabbat Parah us to reflect on how God chooses the “despised” and the “toxic” to bring healing and restoration. Way-markers toward freedom Shabbat Parah is the third of four special Sabbaths leading up to Passover. Shabbat Shekalim (Sabbath of Shekels): This focuses on the half-shekel contribution (Exodus 30:11–16). One takeaway is that every person is more than a number. Each life has weight and value in God's kingdom, like a shekel on the scales. Shabbat Zakhor (Sabbath of Remembrance): This recalls Amalek, who attacked Israel from the rear, targeting the weak and vulnerable (Deuteronomy 25:17–19). Amalek becomes a type of relentless, irrational hostility to God and His people. The study notes how this theme surfaces again in the story of Haman in the book of Esther, where God reverses the plot and turns the enemy's own gallows against him. Shabbat Parah (Sabbath of the Red Heifer): Here the theme shifts to death and impurity, and how God uses something paradoxically “toxic” and holy to bring cleansing. It prepares the heart for Passover by dealing with the deeper issue of death and defilement. Shabbat haChodesh (Sabbath of the New Month): Heaven points to the fresh start being given to Israel in leaving bondage in Mitzraim (Egypt) by resetting the nation’s calendar to start the cycle of annual memorial–festivals based on Passover. These Sabbaths together speak of value (shekels), danger and deliverance (Amalek), deep cleansing (red heifer) and new beginnings (new month), all moving toward the redemption story of Passover. Purity outside and inside In Numbers 19, the red heifer is described as פָּרָה אֲדֻמָּה תְּמִימָה Parah Adumah temimah — a red heifer that is תָּמִים tamim, usually translated “without blemish,” “flawless,” or “complete.” In the Septuagint (LXX), the ancient Greek translation of the Hebrew Scriptures, to see how Jewish translators in the first to third centuries B.C. rendered tamim. Two key Greek words appear: ἄμωμος amōmos: “without defect, spotless,” stressing outward, visible flawlessness. τέλειος teleios: “complete, mature, having reached its goal,” focusing on wholeness and completion, not only outward but inward. Theological Dictionary of the New Testament notes that these terms can overlap, yet each has a nuance. Amōmos is more common in sacrificial contexts where physical and ritual purity matter, such as Leviticus 1. Teleios appears in other contexts to convey completeness or maturity. In Numbers 19, the red heifer is evaluated so carefully that even tradition speaks of counting hairs and color variations. This reflects the amōmos side: no visible defect. Yet God's greater concern is teleios — not just outer perfection but inner completion. The journey from exile and return, especially in Bible books like Ezra and Nehemiah, emphasizes that God desires change not only on the outside but also in the heart. He looks at the inside, not just the appearance (1Samuel 16:7). Thus, the red heifer becomes a symbol not simply of a flawless animal but of God's goal: a people who are whole, outside and inside. Messiah, the goal of Torah righteousness A related noun to teleios is τέλος telos, used in Romans 10:4: For Christ is the end [telos] of the law for righteousness to everyone who believes. Romans 10:4 NASB95 Often this is quoted as “Christ is the end of the law,” stopping there. However, in context (locally, Romans 10:1–4 and thematically, Romans 9–11), Israel has a zeal for God but not in accordance with full knowledge of Heaven’s method of salvation communicated through the תּוֹרָה Torah and Prophets. The issue was seeking to establish one’s own righteousness instead of submitting to God's righteousness (Romans 10:2–3). In context, telos does not mean “abolition” but “goal,” “destination,” or “completion.” Messiah is the telos of the Torah for righteousness. He brings the righteousness of God into its full expression for all who believe, Jew and Gentile alike. This aligns with messianic expectations that the coming of the Mashiach ushers in the fullness of God's צְדָקָה tzedakah (righteousness) and the age to come. Just as the red heifer must be without blemish and whole, how much more does Messiah brings the Torah's intention — true righteousness — to its intended goal. Death as toxic impurity The core problem addressed in the Bible is death. In Torah, death brings tum'ah (ritual impurity). The מִשְׁכָּן Mishkan (“dwelling place,” i.e., the Tabernacle) must not be contaminated by death or things decomposing/fermenting because the Creator is the source of life. Leviticus repeatedly states that “the life of the flesh is in the blood” (Leviticus 17:11). Offerings (qorbanot, “things that approach”) involve the pouring out of blood, which then moves toward the sanctuary of the Mishkan where the Ark of the Covenant/Testimony is located, with the Presence of God above it. This can seem paradoxical: something associated with death — shed blood — moves into the place of life and holiness. Similarly, the red heifer ritual uses the ashes of a burned animal associated with death, yet those ashes mixed with “living water” become a cleansing agent for people defiled by contact with a corpse (Numbers 19:17–19). Thus the tension: What looks most toxic, most associated with death, becomes God's appointed means of cleansing. Spiritually, death pictures separation from God, the life-giver and life-sustainer (Genesis 3). Messiah's mission is to conquer death for all who trust (have faith in) Heaven’s method. 1Corinthians 15:54–57 quotes from Isaiah 25 and Hosea 13: But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written,“DEATH IS SWALLOWED UP” in victory.“O DEATH, WHERE IS YOUR VICTORY?O DEATH, WHERE IS YOUR STING?” 1Corinthians 15:54–55 NASB95 Isaiah 25:8 promises that God “will swallow up death for all time” and “will wipe tears away from all faces” (NASB95). Hosea 13:14 speaks of ransom from the power of Sheol (grave, death) and mocks death's sting. Paul applies these to the resurrection hope in Messiah. In short, death feels inevitable in this present age. Yet Scripture insists that death is not original to God's creation design. It is an intruder that God will ultimately remove. Exile, the grave and the God Who Restores For Israel, exile from the Promised Land can feel like national death — buried among the nations with no future. In Hosea, Israel is likened to an unfaithful wife, yet the husband goes after her, buys her back, and restores her (Hosea 1–3). Exile is not the final word. This pattern scales up. Humanity as a whole experiences exile from Eden. Being outside the Garden is a kind of global exile from God's immediate presence. Prophetic promises of tears wiped away, death swallowed up, and shame removed (Isaiah 25; Revelation 7, 21) picture the final reversal of that exile. Once again, the dwelling place of God will be with humanity. In this light, the red heifer's cleansing of corpse impurity foreshadows a larger restoration. Those who feel abandoned, forgotten, or “buried” are not beyond God's reach. The God who redeems Israel from Sheol and exile intends to reverse humanity's exile from His presence. Passover, the destroyer, and the blood that blocks Heaven’s wrath As the calendar moves toward Passover, let’s compare the red heifer and the Passover Lamb. In Exodus 12, the 10th plague — death of the firstborn — threatens Egypt and Goshen alike. God commands Israel to slaughter a lamb or goat and put its blood on the doorposts and lintel (Exodus 12:7, 12–13). This blood marks the house so that the “destroyer” (מַשְׁחִית mashchit) passes over that place. This is a paradox: God sends the destroyer. God also provides the blood that blocks the destroyer. So the same God both judges and provides a covering. The blood averts wrath and protects life. In this way, Passover (and apostles like Paul) points to Messiah, the Passover lamb whose blood shields from judgment and delivers from slavery. The firstborn of Egypt die so that Israel may go free. Later, prophets can say, “Out of Egypt I called My son” (Hosea 11:1), referring first to Israel and, by extension, to Messiah (as the Gospel of Matthew applies it). מִצְרַיִם Mitzrayim (Egypt) even becomes a temporary place of refuge for Yeshua as a child when Herod seeks to kill Him. The red heifer ritual: Ashes and ‘living water’ Returning to Numbers 19, the red heifer ritual focuses on a flawless animal (various traditions differ on what that means) that has never been yoked is sacrificed outside the camp (Numbers 19:2–3). Cedar wood and hyssop, tied together with scarlet yarn, are burned together with the heifer. Each of these elements carries symbolic weight: Cedar wood: known for resisting decay and corruption. Hyssop: associated with cleansing (used with Passover blood on the doorposts and in purification rites; Exodus 12:22; Psalm 51:7). Scarlet yarn: evokes blood and binding together. All these, once burned to ashes, are mixed with “living water,” that is, running or fresh water, not stagnant (Numbers 19:17). The mixture becomes a powerful cleansing agent from corpse impurity. Humanity has long used ashes in soaps and cleansers. Here, though, the Torah describes a cleansing that goes beyond outward dirt. So, if a person can wash the outside, who will deal with the “dirt” on the inside? He answer is in Hebrews 9. Hebrews 9 and Yom Kippur: Cleansing Dead Works Hebrews has a sustained discussion of the Tabernacle and especially Yom Kippur (Day of Atonement) across its first 10 chapters. Hebrews 7–10 centers on the high priest, sacrifices, and access to the Holy of Holies (where the Ark of the Covenant and the Presence are located). It is striking that Hebrews 9 weaves in the red heifer alongside Yom Kippur imagery. The author explains that if the ashes of a heifer and other ritual elements sanctify for the cleansing of the flesh, “how much more” will the blood of Messiah cleanse the conscience from dead works to serve the living God (Hebrews 9:13–14). Yom Kippur especially addresses not only sins and transgressions but also iniquity: Sin: missing the mark/target. Transgression: more deliberate crossing of known boundaries. Iniquity: deeper twistedness and guilt that no ordinary offering can resolve. On Yom Kippur, two goats are chosen by lot (Leviticus 16). One is “for the LORD,” its blood brought into the Holy of Holies. The other is “for עֲזָאזֵל Azazel,” commonly called the scapegoat, which bears the sins, transgressions, and iniquities of Israel and is sent into the wilderness. Together, the high priest and the goats form a team. One goat's blood covers; the other carries away. Yet in the earthly system, this must be repeated yearly. The uncleanness and iniquity keep returning, demanding ongoing sacrifices. Hebrews presents Messiah as the ultimate high priest and the perfect sacrifice who enters not an earthly copy but the heavenly reality. He deals with iniquity in a final way. The Temple’s red heifer problem and the need for Mashiach There’s a practical halachic (spiritual practice/tradition) puzzle: to offer a red heifer, the officiating priest must already be ritually clean. But to become clean from corpse impurity, one needs the ashes of a red heifer. So how does one start the cycle again if it has been broken for centuries? Some Jewish traditions propose that only the Mashiach, or someone with a unique face-to-face relationship with God like Moses, could initiate this anew. In this view, Mashiach alone is pure enough from the outset to offer that first red heifer again. This fits the larger pattern in Hebrews: human efforts can maintain ritual purity for a time, but only Messiah can finally break the loop of death and impurity. New Covenant, forgotten iniquities and a clean conscience In Jeremiah 31's New Covenant prophecy, Heaven promises not just a renewed Torah on the heart but also forgiveness on a new level: “For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:34 NASB95 In Messiah, sins, transgressions, and iniquities are not simply covered, but Heaven also removes and forgets them. Yom Kippur's pattern reaches its hinted telos (goal). If God does not hold these things over His people anymore, we need not drag them like chains. Hebrews 3–4 connects this with entering God's rest, presented in Scripture as both a sacred place (the Promised Land) and a sacred time (שַׁבָּת Shabbat, Sabbath). Shabbat becomes a picture of the “place where we belong,” the rest inaugurated by Messiah's work. Because of His blood and priesthood, the way through the veil, represented in the Tabernacle as separating the Presence of God from humanity, is open for access via Yeshua. Believers may enter God's presence boldly, with a clean conscience, knowing that Heaven does not keep a record of those forgiven iniquities. This does not deny that people can cling to guilt and shame. One can insist on dragging what Heaven has released. Yet from the heavenly perspective described in Hebrews and Jeremiah, those iniquities, once forgiven, are truly gone. Messiah as fulfillment of all the LORD’s appointments with humanity Messiah does not only bring to fullness the parah adumah (red heifer), Passover, and Yom Kippur, He also fulfills all of God's appointed times (מוֹעֲדִים mo'edim): Pesach: He is the Lamb whose blood blocks judgment and delivers from slavery. Matzot (Unleavened Bread) and Firstfruits: His sinlessness and resurrection life follow naturally from that. שָׁבוּעוֹת Shavuot (Weeks, Pentecost): He pours out the Spirit and writes Torah on hearts. יוֹם תְּרוּעָה Yom Teruah (Trumpets, Rosh Hashanah): End-time trumpet imagery in Matthew 24, Paul's letters and Revelation echoes this festival. Yom Kippur (Day of Atonement): He is the high priest and both goats, covering and removing iniquity. סֻכּוֹת Sukkot (Tabernacles, Booths): “The Word became flesh and dwelt (literally, tabernacled) among us” (John 1:14), echoing the Mishkan and the festival of dwelling with God. The spring festivals have already seen direct fulfillments in Messiah's first coming, while the fall festivals likely correspond to events of the day of the LORD and Messiah's return. Yet even now, Messiah embodies the meaning of them all. Thus, from shekel to scapegoat, from red heifer to resurrection, God uses what seems weak, rejected, or “toxic” to bring about cleansing, righteousness and life. Shabbat Parah becomes a powerful reminder that in Messiah, the telos of the Torah, Heaven will swallow up death, reverse exile, and cover and forget repentant iniquity. The post Ashes that heal: What the red heifer teaches about sin, death and hope (Numbers 19; Hebrews 9) appeared first on Hallel Fellowship.

This sermon from Grandpa is from a few months back but very fitting for the times we are living in. Enjoy!

The fear of the Lord is deep respect, awe, and reverence for God.  We give God the glory, honor, reverence, gratitude, and praise that he deserves.  God holds this preeminent position in our hearts and lives.  We regard his desires over and above our own.Main Points:1. The Bible repeatedly tells us not to fear. It's been said that the Bible gives us this command 365 times, one for each day of the year. This instruction is referring to destructive fear. 2 Timothy 1:7 - “For God has not given us a spirit of fear, but of power and of love and of a sound mind.” But there is another kind of fear that is good for us. In fact, it's mentioned over 200 times in the Bible. It's the fear of the Lord. What does it mean to fear the Lord?2. Fearing the Lord is about deep reverence and respect. We should fear or respect the Lord as one who has authority over us. It is a recognition that we are accountable to Him.3. Wisdom begins and ends with the fear of the Lord. It isn't a fear of being struck by lightning or fear of being struck dead, but it's a deep, abiding, holy reverence and respect for the Lord and for His Word. Today's Scripture Verses:Listen to what Proverbs says about the fear of the Lord…“The fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding.”  (Proverbs 9:10)“He who fears the Lord has a secure fortress, and for his children it will be a refuge” (14:26)“The fear of the Lord is a fountain of life, turning a man from the snares of death” (14:27)“Better a little with the fear of the Lord, than great wealth with turmoil” (15:16).“Through the fear of the Lord a man avoids evil” (16:6b).“Humility and the fear of the Lord bring wealth, honor and life” (22:4).Quick Links:Donate to support this podcastLeave a review on Apple PodcastsGet a copy of The 5 Minute Discipleship JournalConnect on SocialJoin The 5 Minute Discipleship Facebook Group

Have you ever been living through an ordinary day when, suddenly, everything changes on a dime? Whether it's a sudden silence in a classroom or a dog sensing an intruder in the shadows, we all know the feeling of being "thunderstruck"—that moment when adrenaline surges and the mundane becomes extraordinary.In this sermon, we explore Luke 4 and the moment Jesus entered Capernaum. While the people expected a routine Sabbath day of songs and prayers, they instead encountered a teacher whose words were ekplossine—a Greek term that literally means "explosion."In this message, you will discover:* The Authority of Jesus: Unlike the rabbis of his day who merely quoted others, Jesus spoke with a divine authority that left his audience on the edge of their seats.* Seven Radical Truths: We examine seven things Jesus preached that no one had ever heard before—from the necessity of repentance for everyone to his audacious claim of divinity ("Before Abraham was born, I am").* Power Over the Darkness: Watch as the "hounds of hell" are alerted when Jesus encounters a demon-possessed man in the synagogue. With a single word—equivalent to muzzling a wild animal—Jesus demonstrates his absolute command over evil.* Knowledge vs. Faith: We learn a sobering lesson from the demon: it is possible to have "right theology" and know exactly who Jesus is (the Holy One of God) while still having no faith and viewing Him only as a destroyer.The ultimate "truth bomb" of this text is that the most powerful being in existence is for you. Jesus did not come to destroy humanity, but to use his authority to save us from sin, death, and evil through the cross.May these words strike you with their full fury and grace today, reminding you that your fate is in the hands of a good and saving God.

Friends of the Rosary,The Transfiguration of Christ is closely tied to the Passion, as it occurs just before Jesus' journey to Jerusalem and death. It acts as a preview of his resurrected, glorified body.In today's Gospel, the Second Sunday of Lent (Matthew 17:1-9), the transfigured Lord Jesus, accompanied by Moses and Elias — representing the Law and the Prophets — reveals His divine glory, foreshadowing His resurrection from the dead.Appearing in dazzling white on a mountain, Christ confirms his identity as the Son of God, connects his divine nature to the coming Passion, and reinforces the disciples Peter, James, and John's faith before his crucifixion.He is the Alpha and the Omega, the beginning and the end of all things, the Holy One of God who brings our own transfiguration as the goal to attain.The Transfiguration of Jesus (Matthew 17, Mark 9, Luke 9), a solemnity celebrated on August 6, highlights Christ as the fulfillment of the Old Testament as the Divine Voice."This is my beloved Son, with whom I am well pleased; listen to him!" proclaimed the voice of God.Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• ⁠March 1, 2026, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

In the year King Uzziah died, Isaiah saw the Lord—high, lifted up, and holy. His response? "Woe is me, for I am ruined." When we truly encounter God's holiness, we can't help but see our own need for cleansing.God's message through Isaiah still speaks today: He takes sin seriously, but He also offers radical forgiveness. Though Judah's sins were "scarlet," God promised to make them "white as snow" (Isaiah 1:18). The same God who called out injustice and oppression also promised a coming Messiah—the Prince of Peace from Isaiah 9.This week we're diving into Isaiah's prophecy, discovering how ancient words carry timeless truth. God will judge sin, but He will lift up His people through Jesus. The question isn't whether God is holy—it's whether we'll respond like Isaiah did: with humility, confession, and willingness to hear His voice.Join us as we explore what it means to encounter the Holy One of Israel.

“030126pm”. The post When a Sinner Meets The Holy One appeared first on Bible Baptist Church.

7 takeaways from this study The primary purpose of Israel’s Tabernacle is God's presence among His people — not merely a system for managing sin. Obedience matters more than ritual offerings. Genuine devotion cannot be substituted by outward sacrifices. Rebuilding walls of Jerusalem parallels spiritual restoration (community, family, self). Protect what's inside, and evaluate what you allow in. Boundaries and discernment are essential to guard spiritual life and community health. True renewal is inward. The new covenant promise of a new heart and Spirit as the basis for lasting transformation. Historical context of Esther, Ezra and Nehemiah shows God working through imperfect people and situations to fulfill His purposes. Zion and God's dwelling are ultimately God's work. Holiness comes from His presence and Spirit, not merely human institutions or appearances. As we prepare for Purim and read passages for Shabbat Zachor 1Deuteronomy 25:17–19; 1Samuel 15:2–34; 1Peter 4:12–5:11 (Sabbath of Remembrance of what Amalek did to Israel), we focus on the Tabernacle's purpose, the dangers of substituting ritual for obedience, the prophetic promise of inward renewal, and the practical task of rebuilding walls — in community and in the heart. The books of Exodus, Esther, Ezra and Nehemiah provide historical context and spiritual application for believers who want God's presence to be the center of life. “God with us” — foreshadowed in the Tabernacle, brought to life in Messiah Yeshua (Christ Jesus). Why the Tabernacle? Throughout the study we return to a core corrective: the tabernacle's primary purpose is to house God's presence, not simply to manage sin. The tabernacle and temple signify that the Creator dwells among His people. Moses' request, “Show me Your glory” (Exodus 33), captures this longing: what Israel really desires is the presence of the One who goes with them. The Hebrew notion of כָּבוֹד kavod — “glory” or, literally, “heaviness” — points to the manifest presence of God that makes a people heavy, significant, and recognizable among the nations. When the presence departs, the reality is Ichabod (“the glory has departed,” 1Samuel 4:21). Heaven’s kavod departing the Tabernacle is also called the “abomination of desolation” (Daniel 11:31; 12:11; Matthew 24:15; Mark 13:14). Some assume the Tabernacle merely regulated sin — sacrifice as transaction — and that with Messiah these structures became obsolete. The Bible lesson, rather, is ritual without the presence of God is empty. The pattern of festivals — Passover, Yom Kippur, Sukkot — points to a relationship centered on the Mediator and on deliverance, not merely on a mechanical sacrificial system. Passover inaugurates deliverance; Yom Kippur mediates restoration through the high priest; Sukkot celebrates dwelling with God. These feast-days frame a rhythm of presence and renewal rather than a formulaic checklist. Obedience over sacrifice: Lessons from Samuel and Saul The narrative of King Saul and Samuel teaches a crucial moral principle: obedience is better than sacrifice (1Samuel 15:22). Prophet Samuel's rebuke after Saul spared Amalek king Agag and the best animals under the pretext of offering them as sacrifices. One lesson from this is a sacrifice should be something that is actually yours. Devotion must be genuine and owned, not stolen or secondhand. The Hebrew term חָרָם haram and its verbal form harim denote things “devoted” — sometimes to the LORD and sometimes to destruction. Items devoted to destruction cannot be redeemed by substitution. The Jericho example shows that what is set apart by divine command resists human substitution. Aaron and the golden calf exemplify how sacred tools and artisanship meant for the tabernacle were perversely redirected. The episode shows that aesthetics and ritual can be misapplied; crafting beautiful things does not guarantee divine approval if their object is a false center. The text emphasizes accountability: you cannot cover disobedience with external offerings. Aaron's example and the later sons Nadab and Abihu offering “strange fire” (Leviticus 10) — an illustration that parents' compromises influence their offspring. Leaders and fathers should heed how their actions form the next generation. Heavens festivals: Mediation and bookends of deliverance Key festivals of the Bible are bookends in Israel's annual spiritual life. Passover and Yom Kippur present parallel roles of a mediator whose work secures deliverance and atonement. Passover's blood on the doorframe spared households from death; Yom Kippur's high priestly actions mediate atonement for the community. The festivals frame a trajectory from slavery to rest, from exile to dwelling with God. Sukkot pictures the land of rest where the Creator will set His name. This cycle invites us to see the tabernacle and temple as ongoing signposts toward God's dwelling among His people. Esther in the Persian context Esther's historical setting is Persia under Ahasuerus/Xerxes (roughly mid-5th century B.C.). Esther is thought to follow soon after the restoration work of Ezra and Nehemiah. Esther records Jewish life in the Persian court and the precarious state of Jews in exile; Ezra and Nehemiah chronicle the return and the rebuilding enterprise. While some returnees were back in the land, others remained dispersed across the Persian empire. The book of Esther is timely as Purim approaches and as it overlaps the larger narrative of restoration after exile. Rebuilding walls isn’t just for ancient cities Nehemiah's journal reveals a small, determined group rebuilding Jerusalem's walls under constant threat. The repeated detail that many rebuilt “as far as in front of his house” stresses that rebuilding was local and personal. Walls protect community boundaries and homes; they distinguish inside from outside. Rebuilding walls therefore becomes a concrete image for spiritual and communal restoration. It’s analogous to personal boundaries: Walls serve as force multipliers by enabling one person or a small group to hold off greater external pressures. Rebuilding one's family walls — restoring moral and spiritual boundaries inside the household — proves as vital as the city wall. The practical applications include discernment about what to admit into family life, intentional boundaries in relationships, and spiritual vigilance. Aliyah and the upward pull toward God's dwelling Biblical geography is focused on the directive to “go up” — עֲלִיָּה aliyah — toward the dwelling place of the Holy One. Whether in Galilee or the Negev, the spiritual aim points to Jerusalem where God's name dwells. The liturgical and physical act of ascent parallels spiritual ascent: moving toward the center where God's presence resides. Boundaries, ‘foreign’ wives & community identity The census and the question about foreign wives in Nehemiah expose tensions about identity and purity after exile. There are distinctions in Scripture between sojourners who embrace Israel's God (e.g., “Your God is my God,” Ruth 1:16) and “foreign” wives brought in via political marriages who often imported foreign deities and practices (as with Solomon, 1Kings 11:4–6). The concern during the restoration period focused on wives who introduced foreign cult practice and morally compromised the community's covenantal life, not on genuine converts. This is a warning against syncretism and about how cultural practices can redefine communal priorities. That calls for a careful balance: hospitality and inclusion for those who embrace Israel's covenant, and discernment against practices that would erode the community's spiritual center. Borders of the Promised Land: How big? Promised to whom? Biblical descriptions of Israel's borders — Genesis 15:18–21, Exodus 23:31, Deuteronomy 11:24, Joshua 1:3–4, Numbers 34:1–12, and Ezekiel 47:13–20 — vary in scope and purpose. “The river” references often point to the Euphrates River. Interpretations of these passages have varied over the centuries. Earth church fathers often allegorized these descriptions and transferred their fulfillment to the global work of Christianity. And controversy has arisen in recent months as prominent public voices have challenged the view that the establishment of the modern state of Israel in 1948 was an outgrowth of these prophecies. The borders of Genesis 15 range over a wide region, encompassing modern-day Israel, Jordan, Lebanon, Syria and (depending on interpretation of Euphrates and “river of Egypt”) parts of Egypt and Iraq. Yet the borders given for ancient Israel to occupy after the exodus in Numbers 34 resemble the outline of modern Israel. Prophetic texts like Ezekiel and Revelation expand the vision of the dwelling place beyond ancient or modern Jerusalem to a giant area and even beyond Earth’s atmosphere (Revelation 21:15-16). The foretold “third temple” (Ezekiel 40–48) and the New Jerusalem (Revelation 21–22) are grand visions of God's dwelling among humanity. Ezekiel’s temple would require major earthmoving (Zechariah 14) far beyond the footprint of Jerusalem today. The New Jerusalem pictures a realm that spans heaven and earth — a dwelling place that offers vertical connection (the 1,500-mile height would extend beyond the atmosphere, Revelation 21:15–16) and horizontal presence (the 1,500-mile length and width would span much of the Middle East, hence, dwelling in the midst of many peoples). The city imagery communicates God's intimate settlement with His people and the restoration of creation's intended order. This illustrates a common feature in Scripture, the merism. It’s the term for a pair of words like “heaven and earth” functions as a biblical figure of speech to describe totality. Is modern Israel really an act of Heaven? When critics dismiss modern Israel because of variegated human origins (atheist communist founders) or moral failures (e.g., Tel Aviv pride parades), Ezekiel 36 to correct the charge. Ezekiel 36:16–23 clarifies that God acts “not for your sake” but “for My holy name's sake” to vindicate His reputation among the nations. Ezekiel 36:24–28 promise gathering, cleansing, and a renewed heart: “I will give you a new heart and put a new spirit within you. I will put My Spirit within you and cause you to walk in My statutes.” (Ezekiel 36:26–27 NASB95). God's work focuses on His covenantal purposes and on restoring relationship, not on human merit. Ezekiel rebuts the modern polemic against modern Israel being prophetic because it’s not Zion-like. God's purposes transcend human failures. The LORD preserves and restores for the vindication of His name, and He can work through flawed human histories to fulfill covenant promises. This is consistent with biblical patterns where God chooses unexpected instruments — second- or late-borns (Isaac vs. Ishmael, Joseph vs. Reuben, David vs. Eliab), humble vessels, and historically diabolical Gentile “messiahs” (e.g., Cyrus in Isaiah) — to accomplish redemption. The new covenant, Messiah & Spirit Ezekiel's and Jeremiah's new covenant prophecies (Ezekiel 36:25–27; Jeremiah 31:31–34) foreshadow the fulfillment of Zion: The Messiah inaugurates the new covenant at Passover (“This is the blood of the new covenant”). The final discourse of Yeshua (Jesus) John 13–17 and Paul's teaching in Romans 8 illustrate how Messiah and Spirit cooperate to enable Torah-observant life from the inside out. The study argues that legal adherence without Spirit-led renewal produces brittle religiosity; the Spirit empowers obedience and life transformation. Practical spiritual disciplines: Filtering thoughts and guarding the heart A vivid practical principle is in Paul's exhortation to “take every thought captive” and bring it into submission to Messiah's teaching (2Corinthians 10:5). Priestly consecration imagery — ear, thumb, toe — to stress hearing (שְׁמַע shema), doing (עָשָׂה asah), and walking (הָלַךְ halach). These form a triad: listen, act, and walk. Believers need filters — discernment practices, boundaries, and spiritual disciplines — to protect their families and communities from corrosive influences. Call to rebuild and fortify We believers must be attentive to build or rebuild appropriate (not cold-heartedly exclusionary) barriers around our communities, families and interior lives. We must orient ourselves around God's presence more than ritual forms, choose obedience over merely cosmetic offerings, reestablish boundaries that protect what belongs inside and welcome the Spirit's transforming work promised in Ezekiel 36 and Jeremiah 31. Be intentional: Rebuild your walls, train your children by example, filter thoughts and actions with spiritual disciplines, and pursue aliyah of the heart — ascent toward the dwelling place of God. Trust that God, not human perfection, makes Zion. Scripture and history show that God acts through imperfect people to restore His dwelling in the midst of the nations. 1 Deuteronomy 25:17–19; 1Samuel 15:2–34; 1Peter 4:12–5:11The post From captivity to new covenant: Ezra, Nehemiah, Esther and the how of return (Exodus 33; Ezekiel 36) appeared first on Hallel Fellowship.

“Wisdom begins with fear and respect for the Lord. Knowledge of the Holy One leads to understanding. Wisdom will help you live longer; she will add years to your life.” ‭‭- Proverbs‬ ‭9‬:‭10‬-‭11‬ ‭ERV

“Fear of the Lord is the foundation of wisdom. Knowledge of the Holy One results in good judgment. Wisdom will multiply your days and add years to your life.” ‭‭- Proverbs‬ ‭9‬:‭10‬-‭11‬ ‭NLT‬‬

ALC Recommends: Marriage “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight. For by me your days will be multiplied, and years will be added to your life.” ‭‭- Proverbs‬ ‭9‬:‭10‬-‭11‬ ‭ESV‬‬

Read OnlineJesus said to his disciples: “In praying, do not babble like the pagans, who think that they will be heard because of their many words. Do not be like them. Your Father knows what you need before you ask him. This is how you are to pray: Our Father who art in heaven, hallowed be thy name…” Matthew 6:7–8Prayer is so essential to our spiritual lives that we should strive to live in a state of constant prayer, all day, every day. However, saying prayers is very different from truly praying. Jesus begins by teaching that prayer is not about “babbling many words.” We do not pray to change God's mind or to convince Him to do our will. That is not the essence of prayer. Jesus is very clear: “Your Father knows what you need before you ask him.”So, how do you pray? Do you come to God with a list of requests, thinking that if you ask enough or in the right way, He will grant your wishes? Consider how a child might plead with a parent until the parent finally gives in. Is this how God wants us to approach Him in prayer? Certainly not.Prayer must be constant—asking, pleading, and even begging—but for what? Should we beg God to conform to what we think is best? No. True prayer is when we ask, plead, and beg that God change us and conform us to His perfect will.The Our Father teaches us both the sentiments and content of true prayer. We begin by acknowledging who God is—our loving and intimate Father who dwells in Heaven. Though He is transcendent and beyond us, He is also near, like a father who lovingly watches over His children.God is holy—wholly other, perfect in every way, the Holy One. For this reason, we adore Him, proclaiming that even His name is holy.What do we ask of God in prayer? Not that He fulfills our will, but that “Thy will be done!” His will is accomplished when His Kingdom is established in our lives—when He governs us and we live in obedience to His every precept. This requires deep trust and surrender.We also ask for our “daily bread,” which includes all that we need materially and spiritually. We must trust that God will never forsake us as long as we remain faithful to Him. He always provides. Those who rely on worldly riches rather than on God's providence may find themselves spiritually impoverished, so we ask God to provide for every need according to His will.One of our greatest needs is for forgiveness. We all sin and are in need of mercy, which only God can provide. However, God's forgiveness comes with a condition—we must forgive others as well. If we do not extend forgiveness to others, we cannot fully receive it ourselves. True forgiveness, once received, transforms us so profoundly that it must overflow to others as freely and abundantly as it was given to us. The Lord's Prayer concludes by acknowledging the reality of the evil one and the temptations that surround us. Only God's grace can protect us from these snares. This truth should lead us to complete dependence on God's grace and on the ministry of His angels to guard and guide us. Reflect today on how you pray, especially when you recite the Our Father. Do you fully understand what you are saying? Do you believe it with all your heart? Your Father in Heaven knows your needs. Trust Him, turn to Him, acknowledge His holiness, worship Him, rely on His providence, seek and extend forgiveness, and allow Him to protect you from evil. If you do, you will pray as Jesus desires. Our Father, Who art in Heaven, Hallowed be Thy Name. Thy Kingdom come. Thy Will be done, on earth as it is in Heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen. Jesus, I trust in You.Image via Adobe StockSource: 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.

Series: N/AService: Sun AM WorshipType: Bible ClassSpeaker: Caleb Daniels

If you ____________________ who God is, you will misunderstand ____________________ else.[Exodus 3:1 ESV] Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the mountain of God.God speaks clearly in ____________________ seasons.[Exodus 3:2 ESV] And the angel of the LORD appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed.God's presence ____________________ us.[Exodus 3:3 ESV] And Moses said, "I will turn aside to see this great sight, why the bush is not burned."Revelation begins with ____________________.[Exodus 3:4 ESV] When the LORD saw that he turned aside to see, God called to him out of the bush, "Moses, Moses!" And he said, "Here I am."Before God ____________________ what He will do, He ____________________ who He is.[Exodus 3:5 ESV] Then he said, "Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground."Holiness is not a ____________________, it is God's ____________________.[Exodus 3:11, 14 ESV] But Moses said to God, "Who am I that I should go to Pharaoh and bring the children of Israel out of Egypt?" [14] God said to Moses, "I AM WHO I AM." And he said, "Say this to the people of Israel: 'I AM has sent me to you.'"Your ____________________ does not rest on who you are, it rests on who God is.[Exodus 4:10-11 ESV] But Moses said to the LORD, "Oh, my Lord, I am not eloquent, either in the past or since you have spoken to your servant, but I am slow of speech and of tongue." [11] Then the LORD said to him, "Who has made man's mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the LORD?Don't let your ____________________ turn into ____________________.[Isaiah 43:1-3a] But now, O Jacob, listen to the LORD who created you. O Israel, the one who formed you says, "Do not be afraid, for I have ransomed you. I have called you by name; you are mine. [2] When you go through deep waters, I will be with you. When you go through rivers of difficulty, you will not drown. When you walk through the fire of oppression, you will not be burned up; the flames will not consume you. [3] For I am the LORD, your God, the Holy One of Israel, your Savior.

Welcome to Day 2800 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2800 – Wisdom Nuggets – Psalm 114:1-8 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2800 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand eight hundred of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Wisdom-Trek: The Earth Trembles – When the Presence Moves In. Today is a milestone day! We have reached day two thousand eight hundred. That is a lot of trekking, and I am so grateful you are walking this path with me. We are celebrating this milestone by stepping into one of the most compact, high-energy psalms in the entire Bible. We are exploring Psalm One Hundred Fourteen, covering the entire hymn, verses one through eight, in the New Living Translation. In our previous trek through Psalm One Hundred Thirteen, we began the "Egyptian Hallel"—the series of psalms sung at the Passover. We saw the "Stooping God" who sits high above the nations but bends down low to lift the poor from the dust and the barren woman from her grief. That psalm set the theological stage: God is great because He is humble. Psalm One Hundred Fourteen moves from theology to Theophany. A "Theophany" is a visible manifestation of God. This psalm describes what happened when that "Stooping God" actually touched down on planet Earth to lead His people out of Egypt. It is a psalm of movement. In just eight verses, we see a nation moving out, a sea fleeing, a river turning back, mountains skipping like scared sheep, and the solid rock turning into a fountain. It describes the sheer, terrifying, joyful disruption that occurs when the Holy One invades the realm of chaos. In Jewish tradition, this psalm is sung right before the Passover meal. It recounts the moment Israel became God's peculiar treasure. So, let us imagine ourselves in the Upper Room, or perhaps standing on the shores of the Red Sea, as we witness the earth tremble at the presence of the Lord. The First Segment is: The Great Migration: Establishing the Sanctuary. Psalm One Hundred Fourteen: verses one through two. When Israel went out of Egypt, Jacob from a people of strange language,  Judah became God's sanctuary, Israel his dominion. The psalm begins with a historical flashback to the defining moment of the Old Testament: The Exodus. "When Israel went out of Egypt, Jacob from a people of strange language..." The mention of a "strange language" (or foreign tongue) emphasizes the alienation of Israel. They were strangers in a strange land. In the Ancient Israelite worldview, Egypt was not just a political oppressor; it was a spiritual "Iron Furnace." It was the domain of foreign gods—Ra, Osiris, Horus. Israel was living in a culture where the very words spoken were dedicated to idols. To leave Egypt was to leave the jurisdiction of these foreign elohim. But look at what happens the moment they step out: "Judah became God's sanctuary, Israel his dominion." This is a profound statement of Cosmic...

We live in a world trained to ask, “What can this give me?”—and many of us unknowingly bring that same posture into our faith. Scripture, however, reveals a very different reality: God is not something to be consumed, but an all-consuming fire whose holiness transforms everything it touches. When Isaiah encountered God's holiness, he didn't leave comforted—he left undone, marked, and forever changed.All Consuming Fire is a loving wake-up call for the church—not to condemn, but to re-examine the holiness of our God and what that means for our lives. Over five weeks, we'll encounter biblical moments of God's holiness, paired with tangible, experiential responses and altar moments that invite real transformation. Alongside 21 Days of Prayer, this series calls us beyond information and into encounter - to allow the Holy One who purifies, refines, and restores to refine us, change us and call us into His purpose.-At Discover Church, we exist to see our city changed by Jesus, one life at a time by helping people discover LIFE in Christ, BELONGING in Community & PURPOSE in God's Calling on their life so that they can MAKE A DIFFERENCE.-You can join us live on Sunday mornings at 9:00 or 10:45am, either in person or online! Visit www.discoverchurchkc.com for more information!

ENTRANCE HYMN #135 Songs of Thankfulness and PraiseSEQUENCE HYMN #542 Christ Is the World's True LightOFFERTORY ANTHEM Christ, Upon the Mountain Stands (Lehman)COMMUNION ANTHEM Jesu Joy of Man's Desiring (Bach)POST-COMMUNION HYMN #137 O Wondrous Type! O Vision FairTHE COLLECT OF THE DAYO God, who before the passion of your only begotten Son revealed his glory upon the holy mountain: Grant to us that we, beholding by faith the light of his countenance, may be strengthened to bear our cross, and be changed into his likeness from glory to glory; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.FIRST READING Exodus 24:12-18Reader A reading from the Book of Exodus.The Lord said to Moses, “Come up to me on the mountain, and wait there; and I will give you the tablets of stone, with the law and the commandment, which I have written for their instruction.” So Moses set out with his assistant Joshua, and Moses went up into the mountain of God. To the elders he had said, “Wait here for us, until we come to you again; for Aaron and Hur are with you; whoever has a dispute may go to them.”Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the Lord settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel. Moses entered the cloud, and went up on the mountain. Moses was on the mountain for forty days and forty nights.ReaderThe Word of the Lord.PeopleThanks be to God.PSALM Psalm 99 Dominus regnavit1 The Lord is King;let the people tremble; *he is enthroned upon the cherubim;let the earth shake.2 The Lord is great in Zion; *he is high above all peoples.3 Let them confess his Name, which is great and awesome; *he is the Holy One.4 "O mighty King, lover of justice,you have established equity; *you have executed justice and righteousness in Jacob."5 Proclaim the greatness of the Lord our Godand fall down before his footstool; *he is the Holy One.6 Moses and Aaron among his priests,and Samuel among those who call upon his Name, *they called upon the Lord, and he answered them.7 He spoke to them out of the pillar of cloud; *they kept his testimonies and the decree that he gave them.8 O Lord our God, you answered them indeed; *you were a God who forgave them,yet punished them for their evil deeds.9 Proclaim the greatness of the Lord our Godand worship him upon his holy hill; *for the Lord our God is the Holy One.SECOND READING 2 Peter 1:16-21Reader A Reading from the second letter of Peter.We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, “This is my Son, my Beloved, with whom I am well pleased.”

The Holy One takes a digression through this podcast to make an invitation to His sons.

התוכן א) הוראה ממ"ש הרמב"ם בשיעור היומי "הנוטע אילן אצל המזבח.. אע"פ שעשאו לנוי למקדש ויופי לו ה"ז לוקה שנאמר לא תטע לך אשר כל עץ אצל מזבח ה' אלקיך מפני שזה הי' דרך עובדי כוכבים וכו'"‏ – ‏כאשר בא ה"יצר" ואומר שהנה ישנו ענין מסויים שיש בו כדי לפעול נוי ויופי ביהדות ועי"ז לקרב את אלו התועים בדרכם וכו' ואע"פ שגם עכו"ם עושים א"ז אבל "רחמנא לבא בעי"... אומרים לו שלכל לראש עליו לברר האם בנדון זה ה"ז רצונו של הקב"ה, ואם לאו‏ – ‏אסור לעשותו! ההליכה בדרך היהדות עפ"י רצונו של הקב"ה היא היא המביאה יופי אמיתי! ב) לכאו"א מישראל מגיע שכר גדול ביותר עבור פעולותיו בקיום תומ"צ וכמ"ש בתורה אור "מצינו בנבוכדנצר בשביל שהלך ג' פסיעות לכבוד השי"ת פסקו לו מלוכה על כל העולם ולזרעו אחריו.. ואין לך אדם מישראל שלא כיבד את המקום בכך וכל טוב עוה"ז כדאי הוא לו"!‏‏משיחת כ"ה ניסן ה'תשמ"ה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=16-02-2026 Synopsis (1) Today's Rambam states: “One who plants a tree near the Mizbeach…even if he did so to decorate the Mikdash and to beautify it, he is punished by lashes, as the verse states, ‘Do not plant for yourself an asheira or any tree near the Mizbeach of Hashem your G-d.' Because this was the practice of idolaters…” The lesson is as follows: When the yetzer comes and claims that there is a certain idea that could bring decoration and beauty to Yiddishkeit, and attract those who have strayed etc. (and although it is done by non-Jews, it argues that “The Merciful One desires the heart” etc.), the response is: First and foremost, you must see whether this practice accords with Hashem's will, and if it does not, it is forbidden to do it. What leads to true beauty is the path Yiddishkeit in accordance with Hashem's will. (2) Every Jew is entitled to the greatest reward for his fulfillment of Torah and mitzvos. As it says Torah Or, “We find that Nevuchadnetzar, because he took three steps in honor of the Holy One, blessed be He, was granted kingship over the entire world for him and his descendants after him…There is no Jew who has not honored Hashem in this way, and one deserves all the good of this world.”Excerpt from sichah of 25 Nissan 5745 For a transcript in English of the Sicha: https://thedailysicha.com/?date=16-02-2026 לזכות מרת סימא בת גיטא שתחי' ליום ההולדת שלה כ"ט שבטלשנת ברכה והצלחה, ואריכות ימים ושנים טובות‏

February, 2026

How do you know when it is truly God leading you? In this message by Pastor Mark, you will discover the promise that every believer carries an anointing from the Holy One that teaches, guides, and reveals truth. The Holy Spirit works within us as the Spirit of Truth, helping us discern, decide, and walk confidently in God's will. If you have ever questioned whether you are hearing God clearly, this message will strengthen your faith, sharpen your spiritual sensitivity, and remind you that the same anointing that abides in you is faithful to lead you in every season.

Send a textA dove with an olive leaf, a window cracked open to a washed world, and a family waiting for dry ground—Genesis 8 gives us a vivid frame to see God's justice and mercy side by side. We walk through Noah's long year, trace the raven and the dove, and face the question many raise today: can a loving God also judge? Rather than dodge the tension, we let Scripture guide us from the Flood to Sodom and Gomorrah and forward to Revelation's winepress, where heaven itself declares that God's judgments are true and righteous.What emerges is not a harsh deity but the Holy One who loves without lying about evil. We push back on the comfortable claim “my God isn't like that” by listening to the Bible's witness: the Judge of all the earth does what is right, spares the righteous, and opposes corruption. Then we turn to the surprising center of Christian hope—imputed righteousness. Noah found favor because he believed, and his faith took shape as obedience. In Christ, that pattern culminates: God credits the righteousness of Jesus to those who trust Him, not because of works but by grace through faith. The cross is not a minor footnote; it is the ark that carries us through the flood of judgment.Along the way, we explore how a strong view of divine justice actually anchors compassion, courage, and moral clarity in a confused age. If judgment is real, grace is astonishing; if holiness is true, mercy becomes more than a slogan. We end with a clear reminder that our only plea is the blood of Jesus, our only hope the finished work of the crucified and risen Lord. Listen, reflect, and share with someone who needs a sturdy word about love, justice, and the righteousness only Christ can give. If this conversation helps you, follow the show, leave a review, and pass it on to a friend who's wrestling with these questions.Support the showhttps://www.jacksonfamilyministry.comhttps://bobslone.com/home/podcast-production/

We live in a world trained to ask, “What can this give me?”—and many of us unknowingly bring that same posture into our faith. Scripture, however, reveals a very different reality: God is not something to be consumed, but an all-consuming fire whose holiness transforms everything it touches. When Isaiah encountered God's holiness, he didn't leave comforted—he left undone, marked, and forever changed.All Consuming Fire is a loving wake-up call for the church—not to condemn, but to re-examine the holiness of our God and what that means for our lives. Over five weeks, we'll encounter biblical moments of God's holiness, paired with tangible, experiential responses and altar moments that invite real transformation. Alongside 21 Days of Prayer, this series calls us beyond information and into encounter - to allow the Holy One who purifies, refines, and restores to refine us, change us and call us into His purpose.-At Discover Church, we exist to see our city changed by Jesus, one life at a time by helping people discover LIFE in Christ, BELONGING in Community & PURPOSE in God's Calling on their life so that they can MAKE A DIFFERENCE.-You can join us live on Sunday mornings at 9:00 or 10:45am, either in person or online! Visit www.discoverchurchkc.com for more information!

Teaching from the Word of God.

MISHPATIMHow to Make a LivingThere's a Jewish idea that money is not something we earn; money is something we receive from Heaven. Money is the most influential force in the world, and Hashem does not release it freely.Behind every coin there is a guiding hand that determines the address at which it will land. Therefore, in order to “make money,” we must understand the values that guide the Holy One, blessed be He, in the distribution of wealth. After the prayer has been accepted and we have obtained the money, we must remember what G-d expects us to do with it. In this way we become worthy of additional blessing, so that it may be expanded and increased.

1 Wisdom has built her house. She has carved out her seven pillars. 2 She has prepared her meat. She has mixed her wine. She has also set her table. 3 She has sent out her maidens. She cries from the highest places of the city: 4 "Whoever is simple, let him turn in here!" As for him who is void of understanding, she says to him, 5 "Come, eat some of my bread, Drink some of the wine which I have mixed! 6 Leave your simple ways, and live. Walk in the way of understanding." 7 One who corrects a mocker invites insult. One who reproves a wicked man invites abuse. 8 Don't reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you. 9 Instruct a wise person, and he will be still wiser. Teach a righteous person, and he will increase in learning. 10 The fear of Yahweh is the beginning of wisdom. The knowledge of the Holy One is understanding. 11 For by me your days will be multiplied. The years of your life will be increased. 12 If you are wise, you are wise for yourself. If you mock, you alone will bear it. 13 The foolish woman is loud, undisciplined, and knows nothing. 14 She sits at the door of her house, on a seat in the high places of the city, 15 to call to those who pass by, who go straight on their ways, 16 "Whoever is simple, let him turn in here." As for him who is void of understanding, she says to him, 17 "Stolen water is sweet. Food eaten in secret is pleasant." 18 But he doesn't know that the departed spirits are there, that her guests are in the depths of Sheol. Listen Donate Subscribe: Proverbs Daily Podcast Psalms Daily Podcast

The most dangerous evil is the evil that most resembles the truth. How do God's people recognize error that looks like truth? The Bible says the Holy Spirit will teach us all things. We are enabled with an unction from the Holy One. God, by His Spirit, enables us to recognize the truth when we hear it and see it.

I greet you in Jesus' precious name! It is Sunday morning, the 8th of February, 2026, and this is your friend, Angus Buchan, with a thought for today. We go to the Gospel of John 18:5-6: “They answered Him, “Jesus of Nazareth.” Jesus said to them, “I am He.” And Judas, who betrayed Him, also stood with them. Now when He said to them, “I am He,” they drew back and fell to the ground.” Then we go right down to verse 8, the same thing again: “Jesus answered, “I have told you that I am He. Therefore, if you seek Me, let these go their way,…” What an incredible Saviour you and I serve, always standing in the gap, always letting others go and Jesus taking the full brunt of any accusation! Jesus said three times, “I am the One you are looking for.” You and I need to start speaking out. We too need to start saying, “Yes, and also am a follower of Jesus Christ.” “Are you one of them?” “Yes, I am.”Speak it out! Let the people know! There is nothing whatsoever to be ashamed of. Remember what the Lord said in the Bible. He said, “If you are ashamed of Me, I will be ashamed of you when I stand before My Father in Heaven.” There is nothing to be ashamed of. Jesus has never let us down, He has never, ever sinned, He has never, ever hurt a child, or a widow, or an orphan, or an older person. No, He has never committed adultery, He has never stolen. We need to speak it out. We need to become more vocal. When people ask us, we need to speak up and say, “Yes, I am a follower of Jesus Christ. He is my Lord and my Saviour. He is my best Friend, He is the One I meet early, every single morning. He is indeed a friend who sticks closer than a brother.”I want to say to you today, like never before, you and I need to speak out when people ask us, “And who do you follow?” Then we need to say, “Aah, the Darling of Heaven, the King of kings, the Lord of Lords, the Lion of Judah, the Holy One, the soon-coming Saviour of the world. Jesus bless you and have a wonderful Sunday,Goodbye.

Gen 3:11; Psalm 14:1; Luke 24; Micah 6:8

Assurance of Salvation Many people assume they are saved, but lack a deep, confident assurance. They cannot articulate a specific experience or transformation that confirms their salvation. They rely on assumptions rather than a solid foundation of faith. The Pharisees believed they had eternal life because of their knowledge of scripture, but they did not recognize Jesus as the Son of God. They failed to see Christ in the Old Testament, which is full of references and pictures of Him. They knew the scriptures but did not believe in Jesus. It’s not enough to just think you are saved; you must know you are saved. Relying on feelings is unreliable because feelings can fluctuate. Assurance comes from God’s Word and His Spirit working together. Avoid trying to figure out salvation through your own thinking. Salvation is not achieved by accident; it requires being born again. God offers grace to everyone, teaching us to deny ungodliness and live righteously. Some Christians struggle with assurance, but there comes a day when the Holy Spirit and the Word of God confirm their salvation. The goal is to move from thinking you are saved to knowing you are saved. Personal experience: There was a period of wrestling with salvation, but eventually came to a place of knowing through the Word and the Spirit. How to Know You Are Saved These points also reveal if you are not saved. The converse statements are present in the scriptures. Don’t let your mind dictate truth; rely on simple faith and belief from the heart. 1. Walking in the Light (1 John 1:7) If you are saved, you have come out of the darkness of the world and into the light of Christ. When a light is turned on in a dark room, you know it. There is an assurance that the darkness has been dispelled from your life. This is not about intellectual comprehension but about a transformational experience. It’s not about reasoning or understanding the English language. It’s about no longer living in darkness. Personal Testimony: Once lived in darkness, but no longer there. Something happened at salvation that changed everything. It’s not of this world; it’s of God. 2. Keeping His Commandments (1 John 2:3-4) You know that you know Him if you keep His commandments. If you claim to know Him but do not keep His commandments, you are a liar. We often lie to ourselves, convincing ourselves that our sin doesn’t matter. Jesus summarized the commandments as: Love God with all your heart, mind, soul, and strength. Love your neighbor as yourself. If you are born again, you will have a desire to keep God’s commandments. If you are not saved, you have no desire to please God. Even though we fail, there is an internal desire to do what God says. When lost, there was no desire to please God, but after salvation, there is a desire to obey Him. Rules from parents were for good, teaching right and wrong. Being born again submits you to the desire to do right. Those who deceive themselves about salvation are still trying to figure it out within themselves. If you are not born again, you won’t stick with it. Flesh is contrary to serving God, but something greater within makes you want to obey God. 3. Keeping His Word (1 John 2:5) If you keep His word, the love of God is perfected in you. You will want to do what He said to do. You will want to keep all of His word, not just the “do’s and don’ts.” Psalm 119: Wherewithal shall a young man cleanse his way? By taking heed thereto, to every word that cometh from him. Every word is beneficial. His Word is hidden in the heart so that you might not sin against God. Thinking about being saved is how you confuse yourself if you have not really been saved. People die every day thinking they are alright with God but have never been born again. 4. Loving Not the World (1 John 2:15-16) If you love the world, the love of the Father is not in you. James 4:4: If you are a friend of the world, you are an enemy to God. The things of the world include the lust of the flesh, the lust of the eyes, and the pride of life. When you are saved, you no longer love the world; you love God. Nothing in the world truly satisfies your soul. Allegiance shifts from following the devil to following God. Salvation is an event, not a process. It happens right here, right now. Your name is written down, and you become a child of God. You cannot love the world and love the Father. You cannot have two masters. If you still love the world, the love of the Father is not in you. The reason for preaching is because you are not yet condemned. God has made a way through the death, resurrection, and shed blood of His Son. A transformation occurs within your life that changes you. 2 Corinthians 5:17: If any man be in Christ, he is a new creature. Old things are passed away; behold, all things are become new. If you are born again, your love comes, and the love of the world dissipates. 5. Having the Holy Spirit (1 John 2:20) You have an unction from the Holy One, and you know all things. When you get saved, the Holy Spirit of God is given to you. The Holy Ghost of God lives inside of you. The first four points are to the heart, but the mind can still get involved. You can think yourself into a righteous position, but God said you never could do that. Your righteousness is filthy rags in His eyes. Being indwelt by the Holy Ghost separates things. You cannot fight that. The Spirit of God bears witness within you. If you have the Holy Spirit, you know it. It’s like having a $100 bill in your pocket; you know you have it. If you get saved, you will know. The Holy Spirit of Christ dwells in you. You are born of the Spirit. The power to beget you was the Spirit. The Holy Spirit purges, cleanses, and seals you. That’s why you cannot be untamed or lost tomorrow. The Holy Spirit did the work; you could not do it yourself. 6. Not Practicing Sin (1 John 3:9) Whosoever is born of God does not commit sin, for His seed remaineth in him. This does not mean you never sin, but that you do not practice sin. You do not live in sin. Those born of God do not live in sin. They may sin and find forgiveness through repentance. But they do not practice it. If you are still practicing your old sins, you are probably not born again. He takes away the desire to do the things of this world and gives you a new desire. What you once loved, you now hate; what you once hated, you now love. Romans 8:9: If any man have not the Spirit of Christ, he is none of His. You do not wake up thinking about partying. If that has not left you, you have never been changed. There is something on the inside that is greater than the world. You can overcome the lust of the world, the lust of the eyes, and the pride of life. 7. Loving the Brethren (1 John 3:14, 4:7) You know that you have passed from death unto life because you love the brethren. If you hate your brother, you are in darkness even until now. The old song: “It makes me love everybody.” We know that we have passed from death unto life because we keep on loving. Even those who are unlovable. Love is of God, and everyone that loveth is born of God and knoweth God. If the Holy Spirit of God is not dealing with you, you cannot be saved. It is not a thinking thing; it is an order thing. The Holy Spirit of God rests in your soul. The Holy Spirit captures you and explains that you are against God, a sinner, and going to hell. You believe Him. You know you are wrong. If the Holy Spirit of God has said to you that you are lost, in doubt, and want to stay eternally, you are going to be saved. The process starts with knowing that you are lost and asking Him to save you. In that same instant, you can know that you are saved. Search the scriptures, for in them you think you have eternal life, but they testify of me. If you search the scriptures and do not see Christ, you are not saved. Stay with us if you are not right with God.

התוכן הגמ' פוסקת הלכה למעשה "מה להלן [בשעת מתן תורה] באימה וביראה וברתת ובזיע, אף כאן [בשעת לימוד התורה] באימה וביראה וברתת ובזיע". ושואל כ"ק אדה"ז: איך אפשר לתבוע זאת? הרי בשעת מתן תורה הי' "וירד ה' על הסיני" ביחד עם כל המרכבה וכו' משא"כ בעת לימוד התורה היום אין את כל ה"רעש" הזה? ומתרץ: דזה שבני ישראל (משא"כ הערב רב), שהעיקר אצלם הוא הנשמה שהיא "חלק אלוקה ממעל ממש, היו בשעת מ"ת "באימה וביראה וברתת ובזיע", לא הי' זה מחמת ה"רעש" של המרכבה והמלאכים וכו', אלא מחמת גילוי עצומ"ה – "אנכי ה' אלקיך וגו'" (ומזה נשתלשל גם ה"רעש" של הגוף מהמלאכים וכו'). וזה חוזר על עצמו כל פעם שיהודי לומד תורה ש"הקב"ה קורא ושונה כנגדו"! ולכן גם צריך להיות הלימוד התורה באופן של "(כ)חדשים".משיחת י"ג תמוז ה'תשל"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=06-02-2026 Synopsis The Gemara states as a practical halacha that “Just as below [at Sinai] it was with reverence, fear, quaking and trembling, so too here [any time one studies Torah] it must be with reverence, fear, quaking and trembling.” The Alter Rebbe asks: seemingly, when the Torah was given, “Hashem descended upon Mount Sinai” with the Divine Chariot and the angels etc., whereas when one studies Torah today, this whole experience is lacking. How then can a Jew be expected to study Torah in the same manner? He explains that the reason the Jewish people stood at Sinai “with reverence, fear, quaking and trembling” was not because of the experience of the Chariot and the angels, etc., but because of the revelation of Hashem's very Essence, “I am Hashem your G-d….” (The revelation also resulted in the experience felt by the body due to the Chariot and the angels, etc., but that was secondary.) And this revelation of Hashem occurs every time a Jew studies Torah, because “the Holy One, blessed be He, reads and studies along with him.” This is why one must study Torah in a way that it is “new.”Excerpt from sichah of 13 Tammuz 5736 For a transcript in English of the Sicha: https://thedailysicha.com/?date=06-02-2026

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

We live in a world trained to ask, “What can this give me?”—and many of us unknowingly bring that same posture into our faith. Scripture, however, reveals a very different reality: God is not something to be consumed, but an all-consuming fire whose holiness transforms everything it touches. When Isaiah encountered God's holiness, he didn't leave comforted—he left undone, marked, and forever changed.All Consuming Fire is a loving wake-up call for the church—not to condemn, but to re-examine the holiness of our God and what that means for our lives. Over five weeks, we'll encounter biblical moments of God's holiness, paired with tangible, experiential responses and altar moments that invite real transformation. Alongside 21 Days of Prayer, this series calls us beyond information and into encounter - to allow the Holy One who purifies, refines, and restores to refine us, change us and call us into His purpose.-At Discover Church, we exist to see our city changed by Jesus, one life at a time by helping people discover LIFE in Christ, BELONGING in Community & PURPOSE in God's Calling on their life so that they can MAKE A DIFFERENCE.-You can join us live on Sunday mornings at 9:00 or 10:45am, either in person or online! Visit www.discoverchurchkc.com for more information!

2026-02-01 Jesus Has Authorityby Pastor Chris BergScripture Reference: Mark 1:21-4521 They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach. 22 The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law. 23 Just then a man in their synagogue who was possessed by an impure spirit cried out, 24 “What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”25 “Be quiet!” said Jesus sternly. “Come out of him!” 26 The impure spirit shook the man violently and came out of him with a shriek.27 The people were all so amazed that they asked each other, “What is this? A new teaching—and with authority! He even gives orders to impure spirits and they obey him.” 28 News about him spread quickly over the whole region of Galilee.29 As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew. 30 Simon's mother-in-law was in bed with a fever, and they immediately told Jesus about her. 31 So he went to her, took her hand and helped her up. The fever left her and she began to wait on them.32 That evening after sunset the people brought to Jesus all the sick and demon-possessed. 33 The whole town gathered at the door, 34 and Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak because they knew who he was.35 Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed. 36 Simon and his companions went to look for him, 37 and when they found him, they exclaimed: “Everyone is looking for you!”38 Jesus replied, “Let us go somewhere else—to the nearby villages—so I can preach there also. That is why I have come.” 39 So he traveled throughout Galilee, preaching in their synagogues and driving out demons.40 A man with leprosy came to him and begged him on his knees, “If you are willing, you can make me clean.”41 Jesus was indignant. He reached out his hand and touched the man. “I am willing,” he said. “Be clean!” 42 Immediately the leprosy left him and he was cleansed.43 Jesus sent him away at once with a strong warning: 44 “See that you don't tell this to anyone. But go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them.” 45 Instead he went out and began to talk freely, spreading the news. As a result, Jesus could no longer enter a town openly but stayed outside in lonely places. Yet the people still came to him from everywhere.

When Isaiah saw a vision of the sublime glory of God, it changed his life forever. Today, R.C. Sproul explains what the prophet witnessed when he gazed into the throne room of the Holy One. Get the 40th-anniversary edition of R.C. Sproul's classic book, The Holiness of God, when you donate today. You'll also gain lifetime digital access to two teaching series—The Holiness of God and the Extended Edition—plus the digital study guide: https://gift.renewingyourmind.org/4575/offer   Live outside the U.S. and Canada? Get both digital teaching series and the digital study guide with your donation: https://www.renewingyourmind.org/global   Meet Today's Teacher:   R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew's Chapel, first president of Reformation Bible College, and executive editor of Tabletalk magazine.   Meet the Host:   Nathan W. Bingham is vice president of media for Ligonier Ministries, executive producer and host of Renewing Your Mind, and host of the Ask Ligonier podcast. Renewing Your Mind is a donor-supported outreach of Ligonier Ministries. Explore all of our podcasts: https://www.ligonier.org/podcasts

“When thou hearest the sound of a going in the tops of the mulberry trees, then thou shalt bestir thyself.” — 2 Samuel 5:24 The members of Christ's Church should be very prayerful, always seeking the unction of the Holy One to rest upon their hearts, that the kingdom of Christ may come, and that […]

1 The words of Agur the son of Jakeh, the revelation: the man says to Ithiel, to Ithiel and Ucal: 2 "Surely I am the most ignorant man, and don't have a man's understanding. 3 I have not learned wisdom, neither do I have the knowledge of the Holy One. 4 Who has ascended up into heaven, and descended? Who has gathered the wind in his fists? Who has bound the waters in his garment? Who has established all the ends of the earth? What is his name, and what is his son's name, if you know? 5 "Every word of God is flawless. He is a shield to those who take refuge in him. 6 Don't you add to his words, lest he reprove you, and you be found a liar. 7 "Two things I have asked of you. Don't deny me before I die. 8 Remove far from me falsehood and lies. Give me neither poverty nor riches. Feed me with the food that is needful for me, 9 lest I be full, deny you, and say, 'Who is Yahweh?' or lest I be poor, and steal, and so dishonor the name of my God. 10 "Don't slander a servant to his master, lest he curse you, and you be held guilty. 11 There is a generation that curses their father, and doesn't bless their mother. 12 There is a generation that is pure in their own eyes, yet are not washed from their filthiness. 13 There is a generation, oh how lofty are their eyes! Their eyelids are lifted up. 14 There is a generation whose teeth are like swords, and their jaws like knives, to devour the poor from the earth, and the needy from among men. 15 "The leech has two daughters: 'Give, give.' "There are three things that are never satisfied; four that don't say, 'Enough!': 16 Sheol,* the barren womb, the earth that is not satisfied with water, and the fire that doesn't say, 'Enough!' 17 "The eye that mocks at his father, and scorns obedience to his mother, the ravens of the valley shall pick it out, the young eagles shall eat it. 18 "There are three things which are too amazing for me, four which I don't understand: 19 The way of an eagle in the air, the way of a serpent on a rock, the way of a ship in the middle of the sea, and the way of a man with a maiden. 20 "So is the way of an adulterous woman: She eats and wipes her mouth, and says, 'I have done nothing wrong.' 21 "For three things the earth trembles, and under four, it can't bear up: 22 For a servant when he is king, a fool when he is filled with food, 23 for an unloved woman when she is married, and a servant who is heir to her mistress. 24 "There are four things which are little on the earth, but they are exceedingly wise: 25 The ants are not a strong people, yet they provide their food in the summer. 26 The hyraxes are but a feeble folk, yet make they their houses in the rocks. 27 The locusts have no king, yet they advance in ranks. 28 You can catch a lizard with your hands, yet it is in kings' palaces. 29 "There are three things which are stately in their march, four which are stately in going: 30 The lion, which is mightiest among animals, and doesn't turn away for any; 31 the greyhound; the male goat; and the king against whom there is no rising up. 32 "If you have done foolishly in lifting up yourself, or if you have thought evil, put your hand over your mouth. 33 For as the churning of milk produces butter, and the wringing of the nose produces blood, so the forcing of wrath produces strife." Listen Subscribe: Proverbs Daily Podcast Psalms Daily Podcast

The Bible makes it clear that we are to fear the Lord. But what exactly does that mean? Are we to be afraid of God? Quite the contrary. "The fear of the Lord is the beginning of wisdom and the knowledge of the Holy One is insight". Proverbs 9:10.FaithLife Christian Ministries:Download our Free App:https://get.theapp.co/hghqPodcast:https://podcasts.apple.com/us/podcast/faithlife-christian-ministries/id1606442323Facebook:https://www.facebook.com/faithlifecmInstagram:https://www.instagram.com/faithlifecm?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw==X:https://x.com/faithlifecmTikTok:https://www.tiktok.com/@faithlifecm?_t=ZT-8wIjieGeyOk&_r=1Linkedin:https://www.linkedin.com/in/faithlife-christian-ministries-82ab77191/YouTube:https://www.youtube.com/@FaithLifeChristianMinistriesWebsite:https://faithlifecm.comDonate: https://subsplash.com/u/faithlifechristianminist/giveTable Talk with Yvette Gallinar:Instagram:https://www.instagram.com/yvette_gallinar/Facebook:https://www.facebook.com/yvettegallinarTikTok:https://www.tiktok.com/@tabletalkwithyvette?_t=ZT-8wIjgUR1eJ8&_r=1Apple Podcast:https://podcasts.apple.com/us/podcast/table-talk-with-yvette-gallinar/id1729036339Rumble:https://rumble.com/user/tabletalkwithyvettegallinarX:https://x.com/YvettegallinarYouTube:https://www.youtube.com/@tabletalkwithyvettegallinar

Read OnlineThe disciples of John and of the Pharisees were accustomed to fast. People came to Jesus and objected, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast?” Jesus answered them, “Can the wedding guests fast while the bridegroom is with them?” Mark 2:18–19Fasting was common in Old Testament times. Its purpose was to express repentance, mourning, or preparation for divine intervention. This was especially true among John the Baptist's disciples who fasted in response to John's call to repentance and preparation for the coming of the Messiah.Though the Pharisees fasted, their fasting was often for show, to illustrate a false piety. Recall the Pharisee's prayer in the Parable of the Pharisee and the Tax Collector: “The Pharisee took up his position and spoke this prayer to himself, ‘O God, I thank you that I am not like the rest of humanity—greedy, dishonest, adulterous—or even like this tax collector. I fast twice a week, and I pay tithes on my whole income'” (Luke 18:11–12). In today's Gospel, Jesus explains that His disciples do not fast now, but that a day is coming when they will need to fast. Jesus explains this within the context of revealing His divine identity as the Bridegroom of God's people.Through the prophets, God often described His relationship with His people in terms of a marriage covenant. Isaiah said, “For your husband is your Maker; the LORD of hosts is his name, Your redeemer, the Holy One of Israel, called God of all the earth” (Isaiah 54:5). Hosea prophesied, “I will betroth you to me forever: I will betroth you to me with justice and with judgment, with loyalty and with compassion…” (Hosea 2:22–23).While Jesus, the Bridegroom, was with them physically, His disciples were at their wedding banquet, celebrating the new marriage covenant God was establishing with them. It was inappropriate to fast at such a banquet. However, “the days will come when the bridegroom is taken away from them, and then they will fast on that day” (Mark 2:20). This is a reference to Jesus' Passion, Death, and Ascension. He prophesied that once the New Marital Covenant was sealed in His Blood and His earthly mission completed, “they will fast on that day.” That day is today!In the early Church, fasting was also common: “While they were worshiping the Lord and fasting, the holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.' Then, completing their fasting and prayer, they laid hands on them and sent them off” (Acts 13:2–3). In this instance, fasting helped the teachers and prophets in Antioch discern Saul and Barnabas' mission in preparation for sending them forth.Today, Jesus not only calls us to regular forms of fasting and mortification, doing so is an essential part of our spiritual journey. This teaching is clear in the New Testament. For example, at the beginning of Jesus' ministry He entered the desert and “fasted for forty days and forty nights” (Matthew 4:2). This models for us the value of fasting as we attempt to fulfill our missions and overcome the temptations of the evil one.If we want to imitate our Lord, deepen our covenantal bond with Him, and further His mission, then we must regularly fast. Though fasting is only required twice a year—on Ash Wednesday and Good Friday—we are encouraged to do so weekly, especially on Fridays, uniting this practice to our prayer life. Reflect today on your practice of fasting and other forms of regular mortification. Fasting is an interior discipline that unites us to the suffering Christ and prepares our hearts to receive His abundant grace. By helping us overcome the enticements of the flesh and distractions of this world, fasting refocuses our souls on the eternal wedding feast that awaits us in Heaven. Embrace fasting not as a burden, but as a joyful opportunity to grow in holiness, deepen your covenantal relationship with the Bridegroom, and prepare more fully for the mission on which He sends you.My Lord and Bridegroom, through the shedding of Your Blood, You have established a New Covenant of love and salvation with me. I long to deepen this covenant and remain faithful to the mission You have entrusted to me. When I am tempted by the disorder of my appetites or distracted by the allurements of the world, remind me of the necessity and grace of fasting. Help me to embrace this holy practice with joyful anticipation of its spiritual rewards and with greater trust in Your providence. Jesus, I trust in You.Image via Adobe Stock Source of content: catholic-daily-reflections.comCopyright © 2026 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

John 6:47-7147 Truly, truly, I say to you, whoever believes has eternal life. 48 I am the bread of life. 49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread that comes down from heaven, so that one may eat of it and not die. 51 I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.”52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?” 53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever feeds on my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. 58 This is the bread that came down from heaven, not like the bread the fathers ate, and died. Whoever feeds on this bread will live forever.” 59 Jesus said these things in the synagogue, as he taught at Capernaum.60 When many of his disciples heard it, they said, “This is a hard saying; who can listen to it?” 61 But Jesus, knowing in himself that his disciples were grumbling about this, said to them, “Do you take offense at this? 62 Then what if you were to see the Son of Man ascending to where he was before? 63 It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. 64 But there are some of you who do not believe.” (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) 65 And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”66 After this many of his disciples turned back and no longer walked with him. 67 So Jesus said to the twelve, “Do you want to go away as well?” 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, 69 and we have believed, and have come to know, that you are the Holy One of God.” 70 Jesus answered them, “Did I not choose you, the twelve? And yet one of you is a devil.” 71 He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray him.

Today’s Topics: 1) Gospel – Mark 1:21-28 – Jesus came to Capernaum with His followers, and on the sabbath he entered the synagogue and taught. The people were astonished at His teaching, for He taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit; he cried out, “What have You to do with us, Jesus of Nazareth? Have You come to destroy us? I know Who You are–the Holy One of God!”  Jesus rebuked him and said, “Quiet!  Come out of him!” The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, “What is this? A new teaching with authority. He commands even the unclean spirits and they obey Him.” His fame spread everywhere throughout the whole region of Galilee.   Memorial of Saint Hilary, Bishop and Doctor of the Church Saint Hilary, pray for us!Bishop Sheen quote of the day2, 3, 4) Steve joins Terry to discuss Baptism as found and taught in Sacred Scripture

Gospel  Mark 1:21-28 Jesus came to Capernaum with his followers,  and on the sabbath he entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit; he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are–the Holy One of God!”  Jesus rebuked him and said, “Quiet!  Come out of him!” The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another,  “What is this? A new teaching with authority. He commands even the unclean spirits and they obey him.” His fame spread everywhere throughout the whole region of Galilee. Reflection Jesus lived in Capernaum and it was not unusual for him to be in the synagogue. But what was interesting about this case is when he spoke, there was something happening to the people who were listening. It was a feeling or a sense that there was something more here than just someone telling us what to do. But somebody who had this authority over that, which is the enemy, a power over evil, over anything that would destroy us. Closing Prayer Father, your fame was difficult because it became an obstacle to your being able to preach and teach. Bless us with an understanding of the mystery of the power you have over evil. Help us to understand the gift that you had. We also have, and we ask this in Jesus' name, Amen. Learn more about your ad choices. Visit megaphone.fm/adchoices