Podcasts about hyssop

Audio Transcript Beautiful singing. So I've not met you. My name is Aaron, and I'm the preaching pastor here and glad that you're with us today, this last Sunday of July. And so if you have a bow with you, if you'd open up to the book of Exodus today, our texture study is going to come from Exodus 12, verses 21 through 28. Although we're going to be spending our time in all of Exodus 12, this will be our primary spot is 2128. And if you don't have a Bible with you, if you're not, there are Bibles scattered throughout the pews. If you want to find your way to Exodus, essentially on page 31, our text, if you want to open there, and then as you open your Bibles, please do keep them open. And so if you're visiting with us, so we do a style of preaching called expository preaching. And so we're going to spend a lot of our time just in the text and kind of throughout the sermon. I'm going to be pointing us back to the text. And so I want us all to see what comes from the text. And so please do keep the Bible open. So Exodus 12:21 through 28. So please hear the words of our God. And then I'm going to pray and then we'll get to work. So the Bible says that Moses called all the elders of Israel and said to them, go and select lambs for yourselves according to your clans and kill the Passover lamb. Take a bunch of hyssop and dip it in the blood that is in the basin. Touch the lentil and the two doorposts with the blood that is in the basin. None of you shall go out of the door of the house until the morning, for Lord will pass through to strike the Egyptians. And we seize the blood on the lintel and on two doorposts. Lord will pass over the door and will not allow the destroyer to enter into your home and your houses to strike you. You shall observe this right as a statute for you and for your sons forever. And when you come into the land that the Lord will give you as he has promised, you shall keep this service. And when your children say to you, what do you mean by this service? You shall say, is the sacrifice of the Lord's Passover. For he passed over the houses of the people of Israel in Egypt when he struck the Egyptians, but spared our houses when people bowed their heads and worshiped, then the people of Israel went and did so as the Lord had commanded Moses and Aaron. So they did. That's God's word for us this morning. Would you please pray with me? Lord, we're here because we want to hear from your word. Lord, we know that your word tells us that through the folly of preaching that you indeed do speak. You speak through your word, through the power of your holy spirit. And so God, in this time, that is our desire, that is our ask, that is our request indeed, that you would speak. God, please keep me from error. Please keep me from stumbling. Help me to speak only that which is true. Please help the congregation just have good listening ears to hear what your spirit is saying to us today. Pray this out in Jesus name. Amen. So this morning, as we gather together, we do so. It's a slight detour what we had planned at the start of our summer preaching schedule. So at the start of our summer, the original plan was to have this sermon series that we've had been working through in Exodus. The sermon is the beginning part of the life of Moses. And we're up to the plan was to the start of chapter seven, which is where we were last week, as Moses and his brother Aaron approached Pharaoh for the second time to tell Pharaoh to let God's people go, as Pharaoh was holding God's people in bondage as slaves. From there, then the original plan, starting this week, and to go back into our study of the Gospel of Luke, which is a study that we've been working through for some time. However, today, and actually the next few weeks, there's going to be a little bit of a detour from that plan, which the detour has actually been on my mind for, I guess, a few weeks now, particularly when I was away on vacation, where I thought it'd be good for us as a church just to spend a little bit more time in the life of Moses, doing so in ways that relate to our church pillars, which you can see in the banners behind me. Worship, connect, grow and go. And I thought it'd be good for us to do this again just for a few reasons. So, first, we haven't done this in a while. So it's been actually well over a year since the last time we took time to, like, intentionally think through our church pillars in a sermon context. So we're probably due to do this again. Second, the fall approaching typically brings a little bit busier time in church life. So I actually thought it might be good for us to maybe refocus a bit as a church before things get busier. Third, as a church, it's actually really easy to detour on the things that God would have us to do. So we know this, the busyness of life, the challenges of life, the disappointments in life, the frustrations in life, the false hope of life, even sometimes like the successes of life, which we'll be talking about more just a bit. These things all have a way of, like, detouring us from the things that God would have us to do. So I thought it'd be good for us just to refocus a bit, to hopefully stay focused on the things that God would have us to do. Which, by the way, the reality of losing focus, being distracted, forgetting the things that God has done, things that God would have us to do. This is actually very present in our passage today where we see in the text today, God instituted things within, like the calendar, as a means to help his people actively remember, to help them to not, like, detour away from him, the things that he would have them to do and not do. So starting today and over the next couple weeks, what we're gonna do is continue to look at Exodus stories about Moses. I think give maybe some fleshing out of our four church pillars that hopefully we can learn from and apply to our own lives. So today, from our text, the primary pillar we're going to focus on is that of worship, which for us not only is our first pillar, but this is the most important and most Central of the 4. This is the pillar that actually meant to be like, the fuel, the motivation that leads into the other three pillars. Now, before we get into the heart of our passage today, just for a few moments, let me just remind us where we left off last week in chapter seven. And after that, I was going to give you some, like, flyby details in Exodus and what happened from that passage where we left last week in chapter seven to our text in our today in chapter 12. So just where we left off last week, we started that first. So as mentioned for a second time, Moses and his brother Aaron, who was like a prophet to Moses, went before Pharaoh to tell Pharaoh yet again, for a second time to let God's people go, where they also performed a miracle before Pharaoh, turning a staff into a great serpent. Whereas when last week, as Moses and Aaron approached Pharaoh, God hardened the heart of Pharaoh. So for a second time, Pharaoh refused to listen to Moses and refused to let God's people go, which we talked about a lot last week. This had to be, at least in some ways, if not a lot of ways, hard for Moses to grasp and accept. I mean, God already had promised to free his people God even told Moses that he was going to be the deliverer. Moses is now doing the very thing God would have him to do. However, at least not yet. In chapter seven, freedom did not come. So one of the things we talked about a lot last week, for Moses, this had to be hard for him to grasp and accept. In this reality. This actually is true for much of his life, where often Moses would do the very thing God would have him to do, instruct him to do, only for the things to not work out in ways that Moses necessarily would want him to do, where over and over again, at least in the moment, things did not work out the way Moses hoped. And for us, this actually is part of the reality of our faith. Yes, we can do the right things, the very things that we know God would have us to do, but according to his secret will, things might not work out, at least not according to the timeline that we might have. That's where we were beginning of chapter seven last week. And then from there, over the next few chapters, which maybe you can read through this week, we see almost like this cyclical pattern on display where the Lord would continue to send Moses, his brother Aaron before Pharaoh, where Moses would continue to tell Pharaoh to let God's people go, where that message would be accompanied by signs and wonders. Yet God would continue to harden the heart of Pharaoh as Pharaoh refused to let God's people go. He even though in the cycle, even though there's these great signs and wonders, even though God did all these things, Pharaoh would still refuse to let God's people go. Now, if you've read through Exodus before, you remember that these series of signs and wonders were found in a series of plagues of judgment on Egypt. Was there a series of plagues that not only testified to God's power and God's glory, but it does seem, although this is debatable, it does seem that with each of these plagues, which were 10, that each of these God was like systematically defeating the many gods of Egypt. Let me just give you a few examples on this. So the first plague, you may remember, this is the Nile river turning to blood. And this seemed to be the Lord taking an attack on the Egyptian God who, like, watched over the Nile. Then the second plague involved, like frogs, like, overfilling the land of Egypt. And it seemed like this is the Lord, like, attacking Egyptian fertility God, who was resented as a frog dropping down, like to the ninth plague, which involved darkness over the land. This seemed to be the Lord attacking, defeating Ra, the Egyptian sun God, and the 10th plague, which we'll be talking about in part in our text today, involved the death of the firstborn of the land, which included the death of the son of. Of Pharaoh, with Pharaoh himself being revered like a godlike figure. As mentioned, there's a little bit of debate on this if this is actually what's happening, but it does seem that if you look at the 10 plagues, it does seem to be a direct correlation between the plagues and one of the many gods of the land. Okay, now just a couple of quick things I want to mention before we get to our text. So if we go back in as it relates to worship, this pillar that we're focused on this morning. So worship was really always at the heart of God. In the Exodus, he would free his people from the bondage of slavery so that they might worship him. And we don't have time to work through all the places that we see this, but really from Exodus 3, where God came to Moses and revealed himself to Moses in the burning bush of the great I am, where at that scene, the Lord also commissioned Moses to be the deliverer of the people. At that scene, worship was at the heart of God so that through his deliverance, through the freedom of his people, they might worship him. And this continues on from like the first time Moses and Aaron approached Pharaoh, they commanded Pharaoh to let God's people go. Why? So that they might worship the Lord. Then each of the plagues in this sickle event that continued to happen over and over again, Moses and Aaron continued to approach Pharaoh to tell them the same basic message. The purpose is why? So God's people might be free to go and worship him. So worship is at the heart of Exodus, including at the heart of our text today, as worship is always at the heart of our God. Thus, if we're going to follow our God, worship will be on our hearts as well. Okay, so that is an introduction. Maybe fill in some of the gaps for us. Let's look back at the passage. Our passage day involves, like, what took place right before this 10th plague and the death of the firstborn of the land. Well, our text today details some really important information, not only for the book of Exodus, but really for all of scripture. Because our text today involves the Passover. Our primary text today starts in verse 21, but just give maybe just a little bit more context if you want to look up to some of the details in verses 1 through 20 of chapter 12. In those verses, we see God came to Moses to let Moses, let the people know that they were to get ready. Because the long wait of waiting upon the Lord to free them from slavery, the long wait was about to be realized. Freedom was about to come. The Lord's patient timing had now arrived. In the preceding verses, the Lord let Moses know that this freedom from bondage was going to change really everything for his his people, including their calendar, where from the day that they were freed, it was gonna be such a monumental work of God that salvation. So going forward, that day of deliverance would be the first day of the first month of their new calendars. Making this new calendar centered on this salvation from slavery, which would be a marker that they were to never forget, but to always remember the salvation of their God. Furthermore, starting the start of chapter 12, the Lord gave to Moses some instructions on how this freeing would take place, which I'm guessing is not maybe a way that Moses would have expected, particularly as he witnessed the power of God on display all throughout Exodus. Because the Lord let Moses know that this freeing that he was about to do to bring salvation for his people would actually come through a Passover lamb. With the lamb being like one of the most gentle creatures in all creation, yet all powerful God would bring about his glorious salvation. How through a lamb. And how the Lord would do this would be on the night of freedom, the night that all this things is about to take place. Yes. God would send a destroyer who would come to bring judgment, which is destroyed here mostly as like a death angel. The death angel, yes, would come into the land, would take the life of all the firstborn from the greatest of the land, including Pharaoh's own son, to the least of the land, to even the firstborn of all the cattle. That is, unless the home had a Passover lamb who provides salvation of death and judgment. So in this dialogue between the Lord and Moses, Moses informed on the night that the death angel was to come, the people of God were to enjoy like a meal of fellowship together. A meal that they were to eat in haste, even instruction how they eat this meal, and they eat this in haste because of how quickly salvation was about to come for them. And this meal was centered on this, on this Passover lamb, which was a lamb that was to be a lamb without spot and blemish. This guy's people fellowshipped around this lamb. They were to take the blood from the lamb and cover the sides of the front door with the blood. So on the night that the death angel came, as they saw the death angel saw the blood of the lamb, death would pass over the home. So God's people not only could be saved from judgment, but through the blood they would be set free to eternal or to a land that is to come, which we'll talk about more in just a bit. By the way, let me also mention the yearly calendars not only were to mark this night of the passover lambs, the calendar to mark the start of the calendar, mark this night, but in the beginning of chapter 12, going forward each year, God's people, from generation to generation were to continue to celebrate this Passover meal together so that they would actively remember that which the Lord had done for them and how salvation was found through the blood of the lamb. So in a very real way, on that night, the Passover lamb died so that they could live being set free. And the theme of our sermon today, be set free to worship the Lord. So with those instructions in the preceding verses given to Moses and the Lord, now in Our text, verse 21, if you're going to take your Isaiah, we see that Moses took that which is given from the Lord. So now he can convey that information to the people. So in text we read that Moses called all the elders of God's people together to tell them, hey, this is what is about to take place. This is how the Lord was finally going to free us. Through this blood of the lamb, Moses instructed the elders to go select lambs from the midst of their flocks. In doing so, according to the clan that you are from, as you go to the flocks to select a lamb, this Passover lamb that you're. The Lord then instructed in the text that this lamb that was slain, that they do next is take a bunch of hyssop. Hyssop is kind of like a. Like a bushy shrub. And this hyssop is to act almost like a sponge or a brush by which they would take the hyssop and dip it into the blood of the lamb that was just spilled, that was collected in a basin, our text tells us. And with the blood of the lamb now on the hyssop, they're then to touch the lintel, which is the top beam of the door, to put blood there. And they're also to put blood up and down on the two sides of the door. So in a very real sense, the home would be covered by the blood. And on that night when the death angel came, because of the blood, they were safe. Verse 22, because they were safe in the blood of the lamb, we read that none were to go out of the house until the morning, which for me is probably not instruction. I would need. Right. Death angels, come in. I'm going to stay safely behind closed doors, behind the blood. No interest nor curiosity was taking place outside. But obviously for some, maybe more curious in nature than me, might be tempted to see what was happening, maybe in a real sense, wanted to see death. This is a real instruction for them. Yes, you might be curious, intrigued, what was taking place that night. But you must fight against temptation. You must stay covered by the blood until the morning. Because if not, if you give in to your temptation, you will perish. But in verse 23 of our text, in this last and most terrifying of plagues, for the Lord himself will pass through to strike the Egyptians, those not covered by the blood, but where the Lord sees the blood on the lentil on the two doorposts, the Lord himself will pass over the door. And he will not let the destroyer, the death angel, enter into your house to strike you. Meaning as real and as powerful as death is, this death angel was even death was under the authority of the Lord, where, under the authority of the Lord, death would strike only those who, according to the will of God, were being judged that night, where death would pass over according to the will of the Lord, those who would live as life and death ultimately are in the Lord's hands. Now for us, let's just hit pause here just for a second, just to consider what an incredible and awesome, albeit terrifying night this must have been for God's people. So let's just try to put ourselves in their shoes and just kind of think through some of what has already taken place. So for a very long time, God's people, the shoes they were in were the shoes of slavery, doing hard labor, doing many things that were just not pleasant at all in life, where for years and years they're praying, pleading to the Lord to come and set them free, only for Moses to show up. But as he shows up, he basically tells us, hey guys, I am the answer to your prayers. I am indeed the long awaited deliverer who God would use to free you from slavery. Yet as we remember in our study, as he showed up, chapter five. For God's people, things actually went from bad to worse as Moses approached Pharaoh for the first time. Pharaoh became so annoyed at Moses that he ended up punishing the people by demanding that not only we continue to make bricks as slaves, but going forward, they'd also now have to start to like, collect the straw for their brick making work. And from there, all these terrible, terrifying plagues fell upon the land, which some of these actually affected God's people as well. These terrifying plagues came, and at different points, they actually kind of looked for God's people, that Pharaoh was going to finally let them go, only for Pharaoh to change his mind as the Lord continued to harden his heart to keep God's people in slavery. So from chapter five, when Moses showed up until our text today, which just covers a lot of time here for God's people, this is an absolute roller coaster of emotions, ups and downs, twists and turns, hopes, disappointments, and all of it is leading to this, this one big, awesome, terrifying night where Moses had just let them know through the elders, death is going to enter into the land. However, even through death that is about to come, their salvation would also come. And it would come from all things through a blood of a lamb, as through the lamb, salvation would come through judgment. Now for us to put ourselves in their shoes. Imagine knowing all this history and now getting this message from Moses, from the elders of the clans that salvation was coming through the blood of a lamb. Well, keep going to text verse 24, if you want to take your eyes there. As he got this message of salvation through judgment by the blood of the lamb, we see they also get some more instructions and how it passed down the Passover. And because they get more instructions again here, I think this stresses just how important this passing down was to the Lord. Verse 24, God's people will continue to celebrate this meal each year as a rite, as a statue for you and your sons forever. Meaning this is not just something they were to celebrate on the day they were set free, on that night as they celebrate the meal together. This is something that God's people from generation to generation would continue to celebrate, to continue to remember all of their days. By the way, if you read through the Old Testament over and over again, Scripture actually is pointing God's people back to this very night, this salvation from the Lord as a means to draw them back to worship. Verse 25. On that day when you come into the land that the Lord will give you, which the land that they're being saved too. So not only were they being saved from the judgment, saved from slavery, but God's people are also being saved to a land, a land in the text, a land that God promised to give to them, which we know is a land flowing with milk and honey. And as he entered into that promised land, even then the salvation of God found in the blood of the land, even then this right was to be on their minds, which only continues to stress the importance of this salvation. Where Even then, this rite in the text, this statue, this service, even then is one you are to keep and observe. Now, this here, the Lord telling his people that to keep this service even as they enter into the promised land, this incredible land flowing with milk and honey. I think this is actually the Lord like, maybe already addressing a real challenge that would be before them, which is the challenge of, like, things working out. We're in this challenge. There's a real temptation. When things like work out for us. Do you think that we actually no longer need the Lord or temptation maybe to put the Lord on the back burner of our life? And I do think for us, we know this challenge in our own lives, where, when things are kind of going well, how quickly it is to lose track of dependency, depend upon God. Where, when things are going well, whatever that well thing is, that can quickly become like our priority, where we maybe try to fit the Lord around that priority rather than making him the priority, keeping him the priority for us. Yes, no doubt there are challenges our faith when things do not work out the way that we hope, which say it earlier, this is true for much of Moses's life. But at least for me, from my own experience, there are often more challenges to my faith, more challenges to my dependency upon the Lord. When things are going well, keep going. Verse 26. When the children, the next generation, who are not present on this night, when they say to you, as you remember this Passover, what do you mean by this service? Why is it that we're celebrating this meal over and over again? What's the big deal? What's its purpose? Why the lamb? Why the blood? Verse 27. As they come with you with those questions, you are to say to them, it is the sacrifice of the Lord's Passover. You are to teach them that we do this, to remember, to never forget the night that the Lord passed over the houses of the people of Israel in Egypt, where on that night he struck the Egyptians but spared our houses. Just a couple quick thoughts on this here. First, the question the children ask. What do you mean by the service? This is actually an obvious and legitimate question here. The generation that came after, they weren't there on that night, they did not have firsthand experience of how God redeemed his people. So it's not like, just like innately, they would have known all this. They would have needed someone to tell them, to explain to them the why, the what, the how that they were doing. They would need someone to come to them with, like, beautiful feet to pass on the Story of salvation through a lamb, which in the context here specifically was their parents. And for us just explaining to the children, this actually is the heart of like evangelism, discipleship. None of us just innately know all these things as you're saying earlier. We're all like on this hell bound race. So we need someone to have to explain things to us, just like someone had explained things to us. So as we learn about the things of Jesus Christ, now in turn we pass down that which we received. And with beautiful feet we explain things to others. We explain all the things that we know that is true and believe about our God and ultimately the redemption found in Lord Jesus Christ. Something kind of tied to this. So there's a phrase, but there's a time actually use, times we actually use here. Basically it says like one generation like believes the Gospel, which is the good news found in the redemption of Jesus Christ. But without like proper evangelism and discipleship, what can happen is the next generation then starts to like basically assume the gospel and then inevitably the following generation forgets the gospel. And this is such a true statement, not only because what we see this in church history proves to be true, but even in the Old Testament people of God, where over and over again one generation would believe, but the next generation would kind of assume before the following generation would just kind of forget about things all together. Only for the Lord to have to do some type of gracious work or maybe some type of work of judgment to bring his people back to himself. So this here in the text of needing to answer the question to the next generation to teach them about the salvation from our God church, this actually is really important. This is something that ought to be a real high priority for us as a church. For us, this is something we can't get detoured away from doing. Back to the text, the end of verse 27, after the Lord gave to Moses all this information from the Passover meal, this discipleship command to teach the next generation. We see the hearts of the people were soft before the Lord. And in the text the people like bowed their heads and they worshiped him, which hold on to this, we'll come back to this at the end. Verse 28. As the people had their hearts soft, soft before the Lord worshiping the Lord, then the people of Israel went and did so as the Lord commanded Moses and Aaron. So they did. Which here just kind of notice how basically the same thing is said twice in the text. Went and did so, and then at the end, so they did. I think this is emphasis on the obedience of God's people, whose hearts were soft, whose hearts were stoked to worship, where they were joyfully willing to do the things that God would have them to do. Now, this is where we ended our text today. But I do want to finish off the story this in chapter 12, starting at verse 29, if you want to keep going or keep looking there. So according to what God said, at midnight that night the death angel came and indeed struck down the firstborn of the land from the son of Pharaoh to the firstborn of the cattle, where, according to his word, only those who were saved on that night were the ones who were covered by the blood of the lamb. And after this final plague hit, finally, at least in the moment, the heart of Pharaoh softened to the point that he would let God's people go. The text tells us that 600,000 men, not counting women, children, were set free that night, bound for the promised land, where they left actually by plundering Egypt on their way. And as the people of God headed out, they did so still with soft hearts, still with hearts of worship. At the end of Exodus 12 tells us that they desired to obey God to keep the Passover from generation to generation. We're in verse 50, similar to verse 28, to further emphasize the soft heart to follow and obey God. We see in verse 50 all the people of Israel did just as the Lord had commanded. Moses and Aaron is on that very day the Lord brought the people of Israel out of the land of Egypt by their host. And that's actually we're going to end in our text today. But before I end, I do want to give you some organized thoughts from this text as it relates to worship and how I wanted to do this. Just maybe try to answer a few questions on like the why, the how and the what of worship. Okay, so some thoughts here. So let's start out with the why. And I do think it's always most important for us to get the why right before we move on to the what and the how. This is really important as a church. We must get the why right of worship. So some of the whys of worship, as I start to answer some of the whys, I do want to mention again, worship was at the center of why God desired to free his people from slavery in Egypt. Now, yes, the desire of God is also one that was tied to, like God's love, where in his love he would do this for his people. This desire of God to free his people also is one that's tied to his promises, where in his word, God promised indeed he would free his people. And we know God is a God who makes and keeps promise. But even those realities are ultimately tied to worship. We're to say it again, throughout the story of Moses that we've been looking at this summer. God would free his people. Why? So that they could worship Him. So for us, why? This is why. This is why we exist, to worship God and why we should worship God. Well, we see throughout Exodus, throughout Scripture, because our God is the one who is worthy of our worship. Because our God is the one who is glorious in all who he is, as the great I am, which is Exodus 3 in all that he does, including his great salvation. And so for his glory, the Lord is calling us to worship. That's a real why of worship. Why? Worship is always at the heart of our God. Why? Because he's worthy of it. Because his glory actually demands us to worship Him. Very much tied to this why worship? This also is our design. So God created mankind to worship him, to keep him at the center, at the priority of our life, where all that we are to do in life, even the roller coaster relied in life. Big things, little things, even little things like eating and drinking, they all are to be done in worship of him, to bring glory to our God friends. That's actually why we exist. This is part of the why of worship. This is where we find joy, we find meaning, we find purpose is in worshiping our God for us as church. This is why worship is not only a pillar, but the pillar, the most important pillar. Where our desire as a church is to joyfully pour out our lives in the worship of our God, knowing that is where our meaning, that is where our purpose is found. However, unfortunately, tragically, sinfully, we know this as individuals, even as a church as a whole. This is something that we can easily detour from where there's so many other things that can get us sidetracked. So many other things like pull at our hearts in worship. We start to worship other things other than God. And if we do that, if we detour from our worship of the Lord, we must be quick to repent, to get this right, to put and keep God at the center. Because if we miss worship, the why of worship, everything else is a house of cards that will not stand so for us. Even this morning, if you know, like the worship of the Lord, if it's not at the center of your life, where any like somehow you detoured and you're trying to put your hope in other Things repent come back to him. Which actually leads the next question relates to a how question. And the how question, I'm not referring to like, you know, some type of posture. Like, this is how we do it. This is how we worship. By this posture, rather the how here, I'm actually referring to, like, how is it even possible for us to come to God in worship? And this actually is a pretty important question for us to know and understand. Because we actually all are sinners. And like Pharaoh, even by birth, by choice, we actually all have hard hearts. And because we are sinners with hard hearts before God, we can't approach Him. We can't come to God on our own because God is like, perfect in all that. He is perfect in his holiness, perfect in his glory. So we can't, like, just like waltz in and try to approach the Lord in worship, like, just kind of on our own. And likewise, it's not like we somehow can, like, worship our way to God. So this is actually important question of how that we must know. So, like, how is it that we can actually worship God as sinners? Well, in the text today, we need the Lord to act on our behalf. Our text today, the Lord acted through the blood of the Lamb, so that his people would be saved from judgment, that the Lord would pass over so they'd be set free, that they might worship him without the blood of the Lamb. They'd been bound in judgment as sinners, rightfully. And for us, as real as the blood of the Lamb was in Exodus 12, as real as it was the salvation of God bringing his people out of slavery, the blood of that Lamb. That salvation in Exodus 12 is ultimately a pointer to a better, more spotless lamb that was to come, an even better salvation. The Lord provided for his people a better Lamb, the Lamb of God, as God himself came to us in the person of the great God man, the Lord Jesus Christ, the Lamb of God, who came to take away the sins of the world, which Jesus did by willingly, joyfully laying down his life for his people, which he did on a cross where the Lord Jesus Christ, the Lamb of God, spilled His blood for us, where he died in our place, so that through him, through Jesus, him alone, we'd be saved from judgment. We'd be set free, bound for eternal promised land that is to come. So that through Jesus, friends, that's how we can worship God. It's only through him, through us putting our faith in him, trusting in him, in the blood of his eternal covenant. It's us calling upon the name of Jesus as our Lord, as the One who died for us, only to rise again from the dead on the third day. Which, by the way, is why, as a church, why we say the wooden cross and empty tomb mean everything to us. Because without it, without Jesus being our true Lamb, we would still be in the bondage of sin and there would be no possibility for us to worship God. We can only come to God the Father and worship through him, by the way, because Jesus Christ not only died as the Lamb of God, but because he rose again on the third day, which was a Sunday. Now, our entire calendar is actually marked with Sunday being the first day of the week, which is actually a unique and special day by which we were to gather together as a church body and worship, where we gather together not only to worship the Lord, but we do so in ways that we're sitting under his word, where we sing his praises, where over and over again, we celebrate the new Passover meal, the Lord's Supper, to help us to remember, to never forget what Jesus has done for us actually leads to the what of worship. So what should our lives look like if we're going to spend worshiping God? Well, in the text, the heart of worship, our lives will look like having soft hearts before God. Soft hearts that are like, joyfully obeying all the things that God would have us to do, doing all the things that God has to do, and not doing the things that he would not want us to do. And these things change from being burdens or maybe even options. But when we're worshiping the Lord of soft hearts, all these things now become like the desire of our heart, where we want to do the things that God would have us to do, which is true of God's people in the text. So for us as a church, some of the things it looks like all includes not forsaking, meeting together on Sundays, which is a habit that's easy to get into. But like God's people, we're to celebrate the Passover each year. Now, as God's people, we are to celebrate Jesus death and resurrection. Each Sunday we set our hearts to serve him, to serve others, not out of duty, but out of delight, because our hearts are soft to worship. And I know for various reasons it can be challenging at times, but at the heart of worship, these are challenges we seek to overcome. In our language, this is very much tied to the pillars of connect and grow, to come to be around God's people week after week after. Furthermore, what. What are we going to do if we're Going to worship God tied to our pillar. To go in the text, what we will do say we're going to pass down the message of our faith from generation to generation. This is, this is part of our worship. We're engaging our lives in evangelism and discipleship. Word of a heart of worship. We're explaining to others the tenets of our faith. Centering on the salvation of God found in Jesus Christ is one not only we celebrate today and hopefully every day, but the one that we'll celebrate and worship even as we enter into the eternal promised land that is to come, where forever and ever our worship will be to the Lamb who was slain, the one who is worthy. So yes, today a little bit of a detour of what was originally planned. But my hope is that this detour actually keep us on track on that which is most important to us as a church family, which always starts, always ends with worship. Through Jesus we are set free, forgiven of our sins, bound for the promised land so that we might worship him all of our days and all the way throughout eternity. As I close, if you know, for a host of different reasons, maybe you've detoured in your own life from this worship of Christ. So may the chorus of the song that was actually popular a few years back when I first made Christian, may this song, by the grace of God, be a true of you today. Just simply says I'm coming back to the heart of worship and it's all about you. It's all about you, Jesus. Let's pray. Lord, thank you for Jesus who is the true lamb of God, who came to take away the sin sins of the world. And Lord, this morning we confess again that without Jesus there's no way we could come to you in worship because of our hard hearts, because of our sin. Lord, thank you for your grace and your kindness, your mercy on us to help us to trust and to believe. And Lord, I do pray that today all of us that have hearts to worship Jesus. And Lord, I pray for those here maybe have yet to trust in Jesus, who've yet to have their lives covered by the blood, that today that you would do that in their life, that you would take out a heart of stone, but put in a heart of flesh that is now soft towards you. And Lord, I do pray that you'd help us to keep the worship of you always at the center of all that we do. Pray us on Jesus name, Amen. The post The Passover – Exodus 12: 21-28 appeared first on Red Village Church.

Various July 5, 2026 PM.To prepare our hearts to partake of the Lord's Table, Pastor Matt reviewed the texts of Scripture that talk about the plant called Hyssop. Hyssop (related to our modern oregano) was used in the ceremony of cleansing a leper or someone who had touched a dead body by the sprinkling of blood or holy water. Hyssop appears in the ceremony of the first Passover, as well as at the cross when it was used to raise sour wine to our Lord's lips. Sin creates a similar kind of uncleanness as the ceremonial impurities of ancient Israel, and hyssop is an appropriate symbol of the sprinkling blood and clean water upon a person as a symbol of God's cleansing. Our Lord's self-sacrifice cleanses the Christian from guilt, as if using hyssop to sprinkle the blood of Christ upon the sinner.

7 takeaways from this study Take your “wilderness” seasons seriously. Times of isolation, sickness, or loss can become holy ground where God has your undivided attention. Ask Him what He is teaching you, not only what He is removing. Treat both body and soul. When facing long-term illness or patterns like addiction, pursue wise medical help and also ask: “What is going on in my heart, habits, relationships, and walk with God?” Guard your tongue. Miriam and Gehazi show how slander, complaint, and deceit can become “spiritual toxins.” Make repentance for sinful speech as real and specific as you would for any outward act. Dedicate what you hear, do, and where you go. The ear, hand, and foot imagery invites a daily prayer: “Lord, cleanse and direct what I listen to, what I put my hands to, and the paths I choose today.” Let your healing deepen your calling. The cleansed leper is not only restored but symbolically “near-priestly.” When God brings you through a trial, ask how your story can now serve others in practical, humble ways. Do not waste your outsider experiences. Like the four lepers in 2 Kings 7, the places where you were most rejected or desperate may become the very places God uses you to bring good news and provision to others. Respond with obedience and gratitude, not just relief. The ten lepers in Luke 17 remind us: it is possible to receive God's mercy and then move on. Make a habit of returning in worship, obeying His instructions, and giving Him glory publicly. Biblical “leprosy” functions as more than a medical label. In Scripture, צָרַעַת ṣāraʿat/tzara’at exposes both physical affliction and spiritual condition. Leviticus 13–14 establishes the basic categories and rituals. Historical narratives in 2 Kings and the Gospels then illustrate how God uses lepers and leprosy to reveal sin, grant cleansing, and redirect lives. Leviticus 14 shows that the ritual for the “leper in the day of his cleansing” (Leviticus 14:2 NASB95) applies after physical restoration has already occurred. The ceremony therefore emphasizes spiritual realities. Later accounts in 2Kings 7, Luke 17, and Mark 1 further develop the connection between outward disease and inner life. Leprosy in Leviticus: Broad and ritual, not narrowly clinical Leviticus 13–14 describes tzāraʿat in terms of color, depth, spread, and duration. The text speaks of white hair, raw flesh, reddish or greenish marks, and deeper depressions in the skin (Leviticus 13:2–8, 18–25). The vocabulary allows many modern skin conditions — such as eczema, psoriasis, fungal infections, or other chronic dermatoses — to fall within its scope. Consequently, ṣāraʿat in Leviticus functions primarily as a ritual and covenantal classification rather than a precise clinical diagnosis like modern Hansen's disease. The passage focuses on whether the condition renders the individual טָמֵא ṭāmēʼ (unclean) or טָהוֹר ṭāhôr (clean), not on identifying a specific pathogen. In addition, priestly involvement centers on examination and declaration. The priest observes, isolates, re-examines, and then pronounces clean or unclean (Leviticus 13:3, 13:13, 13:17). The priest does not apply medical treatment. This division of roles underscores the ritual and spiritual focus of the legislation. Isolation outside the camp: Loss and direct encounter Once declared unclean, the person with ṣāraʿat must live “alone; his dwelling shall be outside the camp” (Leviticus 13:46 NASB95). Clothing is torn. The head is uncovered. The upper lip is covered. The leper must cry out “Unclean! Unclean!” (Leviticus 13:45). These actions publicly mark the condition and prevent casual contact. Practically, such isolation strips a person of home, normal relationships, and community worship. Family connections become distant, often literally. Daily survival may depend on food left at a distance by compassionate relatives or neighbors. The social cost mirrors the spiritual reality of being separated from the holy presence in the camp. At the same time, this separation places the leper in a kind of wilderness space, separated from community structures. Human mediators can only pronounce, not cure. In this setting, dependence on יי רֹפְאֵנוּ Adonai Rofeinu (the LORD our Healer) becomes central. If healing comes, it comes from God Himself. In this way, the “outside the camp” experience embodies both judgment and opportunity for direct encounter. Physical and spiritual dimensions of disease Biblical material often links physical conditions with inner states without denying natural causes. Emotions, patterns of sin, and spiritual dynamics interact with bodily health. For instance, prolonged anger and anxiety can aggravate stomach ulcers or gallbladder problems. Psalm 32:3–4 portrays unconfessed sin in terms of bodily wasting: “When I kept silent about my sin, my body wasted away… my vitality was drained away as with the fever heat of summer” (NASB95). Here inner guilt and physical experience intertwine. Modern examples follow the same pattern. Alcoholism, while classified as a disease, frequently arises from deep emotional wounds, trauma, or despair. In biblical categories, such factors involve the לֵב lēv (heart) and the רוּחַ rūakh (spirit). Chronic destructive habits grow out of damaged inner life as well as physical predisposition. Consequently, long-term conditions—such as addictions, some chronic illnesses, or persistent psychosomatic complaints—often display both physical and spiritual dimensions. Addressing only the physical symptoms may leave the root issues untouched. When this occurs, patterns can recur, intensify, or shift into alternate forms. Leviticus 14: Cleansing after healing Leviticus 14 opens with a clear temporal statement: “This shall be the law of the leper in the day of his cleansing” (Leviticus 14:2 NASB95). The ritual begins only after the visible disease has ceased. The priest “shall go out to the outside of the camp; thus the priest shall look, and if the infection of leprosy has been healed in the leper” (Leviticus 14:3). Only then does the ceremony proceed. The ritual includes: Two live clean birds Cedar wood (עֵץ אֶרֶז ʿēṣ ʼerez) Scarlet string or material (שָׁנִי תוֹלָעַת šānî tôlāʿat – scarlet) Hyssop (אֵזוֹב ʼēzov) An earthenware vessel over “living water” (fresh, running water) Later, sacrifices of a guilt offering, sin offering, burnt offering, and grain offering Application of blood and oil to the cleansed person One bird is slaughtered over the living water. The blood and water mix in the vessel. The living bird, cedar, scarlet, and hyssop are dipped in the mixture. The priest sprinkles the person seven times and then releases the live bird in the open field (Leviticus 14:4–7). The individual then washes, shaves, and enters a staged process of re-entry. These procedures do not function as medical therapies. They do not administer herbs, balms, or diet. Instead, they act as symbolic actions that declare cleansing, atonement, and new consecration. Physical healing has already occurred. The ceremony publicly acknowledges this healing and integrates the person back into the worshiping community with a heightened spiritual significance. Connections to Passover, Atonement, priesthood and nazarite vows The elements in Leviticus 14 echo several major biblical themes. First, the use of hyssop and blood recalls Passover. In Exodus 12:22, Israel takes a bunch of hyssop, dips it in the blood, and applies it to the lintel and doorposts. The LORD passes over the homes marked by blood (Exodus 12:23). In that event, deliverance does not depend on prior holiness. The people remain as they are, sheltered by the blood. Salvation comes as a gift. Second, the two-bird pattern parallels the two goats of the Day of Atonement. On Yom Kippur, one goat is sacrificed. The other, the scapegoat, bears the iniquities of Israel into the wilderness (Leviticus 16:7–10, 20–22). The live bird released in Leviticus 14:7 reflects similar symbolism. Guilt and impurity are carried away. The person stands cleared in God's sight. Third, the procedure copies the anointing of priests. At Aaron's ordination, Moses puts blood “on the lobe of Aaron's right ear and on the thumb of his right hand and on the big toe of his right foot” (Leviticus 8:23 NASB95). The same pattern applies to Aaron's sons (Leviticus 8:24). In Leviticus 14:14–17, the cleansed person receives blood and oil on these same points. This alignment indicates a movement toward priestly-like consecration. Fourth, the shaving of all hair resembles Nazarite transitions. A נָזִיר nāzîr (Nazarite) grows hair during a vow period (Numbers 6:5). At completion, the Nazarite shaves the head and presents offerings (Numbers 6:18). In Leviticus 14:8–9, the former leper shaves head, beard, eyebrows, and all body hair twice. This suggests a complete reset and renewed dedication. Taken together, these resonances bind leper-cleansing to: Passover (protective blood and undeserved rescue) Yom Kippur (removal of iniquity and cleansing of intentional sin) Priesthood (set-apart service between God and people) Nazarite vow (special consecration and surrendered life) The restored person thus moves from total exclusion to a status that symbolically approaches priestly consecration. Ear, hand, and foot: Hearing, doing, walking The specific locations of blood and oil carry clear symbolic meaning. In both priestly ordination and leper cleansing, the sequence appears: Right ear lobe Right thumb Right big toe The right ear represents hearing. With blood and oil applied, the hearing life is cleansed and consecrated. The individual is marked to listen to God's word, not merely to surrounding voices. The right thumb represents action and work. Hands grasp tools, perform tasks, give, and receive. Blood and oil on the thumb declare that deeds now belong to God's service. The right big toe represents movement and direction. Feet choose paths. They either walk in God's ways or stray. The consecrated toe indicates that future journeys should align with holiness. By repeating this pattern over a once-unclean person, the text assigns a new quality to daily life. Every sound taken in, every act performed, and every path chosen stands under the sign of cleansing and dedication. Thus, the ritual does not simply restore social status. It reorients the entire life. Speech, sin, and leprosy: Miriam and Gehazi Several narrative passages explicitly associate leprosy with moral failures, especially in speech and covetousness. Miriam and Aaron speak against Moses “because of the Cushite woman whom he had married” (Numbers 12:1 NASB95). God defends Moses and confronts them. After the cloud departs from over the tent, “Miriam was leprous, as white as snow” (Numbers 12:10). The judgment directly follows her misuse of the tongue. Moses intercedes, and Miriam endures seven days outside the camp before restoration (Numbers 12:13–15). Gehazi, servant of Elisha, covets and lies. After Naaman the Aramean receives healing from leprosy, Elisha refuses payment (2 Kings 5:15–16). Gehazi secretly pursues Naaman, invents a story to secure silver and garments, and hides them. Elisha exposes the deceit. Then he declares, “Therefore, the leprosy of Naaman shall cling to you and your descendants forever” (2Kings 5:27 NASB95). Gehazi “went out from his presence a leper as white as snow.” In both accounts, leprosy functions as visible confirmation of inner failure — slander and rebellion in Miriam's case, greed and deceit in Gehazi's. These histories do not cover every case of ṣāraʿat. They do, however, establish that Scripture sometimes presents leprosy as a direct, divinely appointed sign of moral and spiritual breakdown. The four lepers of 2Kings 7: Freedom and leadership from the margins 2Kings 6–7 presents another major leprosy-related narrative. Samaria faces siege from the king of Aram. Famine grows so intense that some resort to cannibalism (2Kings 6:28–29). The king of Israel blames Elisha and contemplates his death (2Kings 6:31). Outside the city gate sit four lepers (2Kings 7:3). They analyze their situation. Staying where they are means death. Entering the city also means death by famine. Approaching the Aramean camp may result in death by the sword but also carries a faint possibility of mercy and food. They decide, “Let us go over to the camp of the Arameans” (2 Kings 7:4 NASB95). When they arrive, the camp stands empty. The Lord has caused the Arameans to hear a great noise “like the sound of chariots… and of a great army,” so they flee, abandoning tents, horses, donkeys, and supplies (2Kings 7:6–7). The lepers eat and drink. They take silver, gold, and clothing and hide them (2Kings 7:8). After some time, conscience awakens. They say, “We are not doing right. This day is a day of good news, but we are keeping silent” (2Kings 7:9 NASB95). They return to the city gate and report their findings. Ultimately, the people stream out, plunder the camp, and food prices drop dramatically, in fulfillment of Elisha's earlier word (2Kings 7:16–18). Here, unhealed lepers become pivotal agents in God's deliverance. Their social exclusion places them outside the besieged city. That marginal position gives them freedom of movement no one inside the walls possesses. Their desperate choice to walk toward supposed death leads to life for an entire population. Thus, people marked as unclean and expendable end up as the first recipients and then heralds of “good news.” Their path out to the enemy camp becomes the route others must follow to find provision. Leprosy in the Gospels: Healing, obedience and gratitude The Gospels include several accounts of lepers approaching Yeshua (Ἰησοῦς Iēsous – Jesus). In Mark 1:40–45, a leper kneels and says, “If You are willing, You can make me clean” (Mark 1:40 NASB95). Moved with compassion, Jesus touches him and says, “I am willing; be cleansed” (Mark 1:41). The leprosy leaves immediately. Jesus then “sternly warned him” and says, “See that you say nothing to anyone; but go, show yourself to the priest and offer for your cleansing what Moses commanded, as a testimony to them” (Mark 1:43–44). Nevertheless, the man goes out and “began to proclaim it freely,” with the result that Jesus can no longer openly enter a city (Mark 1:45). In Luke 17:11–19, ten lepers stand at a distance and cry out, “Jesus, Master, have mercy on us!” (Luke 17:13 NASB95). He tells them, “Go and show yourselves to the priests.” As they go, they are cleansed (Luke 17:14). One, a Samaritan, returns, glorifies God, and falls at Jesus' feet in gratitude (Luke 17:15–16). Jesus observes that only this “foreigner” has returned to give glory to God and says, “Your faith has made you well” (Luke 17:18–19). These passages add several layers. First, they confirm that Jesus honors Torah by directing cleansed lepers to priests and prescribed offerings. The rituals of Leviticus 14 retain their place as public testimony. Second, they distinguish between simple physical cleansing and deeper responses of obedience and worship. The man in Mark receives healing but disregards Jesus' explicit command to keep silent. The nine lepers in Luke receive cleansing but do not return in thanksgiving. Only the Samaritan combines obedience (going to the priest) with heartfelt gratitude and God-centered praise. Integrated pattern: Outward disease and inner reality Across Torah, Prophets, and Gospels, leprosy appears in a consistent pattern. In Leviticus, ṣāraʿat marks severe impurity and requires exclusion from the camp, yet it also opens the way to a profound ritual of atonement and consecration once healing occurs. In historical books, leprosy sometimes functions as a direct judgment on sins such as slander, rebellion, greed, and deception. In 2Kings 7, lepers become instruments of salvation for others while still bearing their disease. In the Gospels, lepers receive both healing and instructions that test obedience, gratitude, and witness. The physical condition therefore serves as a visible signpost. It reveals inner realities, exposes the seriousness of sin and uncleanness, and highlights God's power to cleanse and reassign identities. Leviticus 14, with its echoes of Passover, Yom Kippur, priesthood, and Nazarite vows, presents a restored leper not merely as a re-included citizen but as a person with intensified calling. Ear, hand, and foot are marked for God. The one who once cried “Unclean” now carries a distinctive imprint of cleansing and dedication. At the same time, narratives warn that if spiritual lessons remain unlearned, patterns repeat. Samaria experiences temporary relief in 2 Kings 7 but later falls due to ongoing idolatry (2Kings 17:7–23). Individuals like Miriam and Gehazi receive stark reminders that words and motives matter. The New Testament further indicates that some afflictions may remain even in faithful servants (2 Corinthians 12:7–10), not as punishment but as means of deepening dependence on God. Bottom line Biblical leprosy functions as a multilayered sign. It encompasses a wide range of physical conditions yet consistently points beyond the skin to the lēv (heart), rūaḥ (spirit), and community relationship with Adonai. Legal texts, historical narratives, and Gospel accounts converge on a central theme: God reveals, judges, cleanses, and reassigns those marked by uncleanness. In this framework, healing appears as both physical restoration and spiritual reorientation. The law of the leper in Leviticus 14 concludes with a fully reintegrated person whose hearing, actions, and walk are symbolically dedicated to God. Stories of lepers in Kings and the Gospels show that those once outside the camp can become bearers of good news and examples of faith. Thoughts to ponder Wilderness seasons / holy groundWhen you feel most isolated or stripped down, what might God be trying to show you that you can only see in this “wilderness” season? Treat both body and soulIn an area where you're seeking physical relief, what deeper heart issue, fear, or habit might God also be inviting you to address? Guard your tongueIf your recent words were made visible on your skin, what would they reveal—and where is God nudging you toward repentance or restraint? Ear, hand, and foot dedicated to GodWhat you hear, what you do, and where you go today—where is one small, concrete way you can consciously dedicate each of these to God? Healing deepens callingLooking back on a past wound or illness, how might your story now equip you to comfort, guide, or serve someone walking a similar path? God uses outsider experiencesWhere have you felt like an outsider or rejected, and how could that very experience become a bridge to people others are not reaching? Obedience and gratitude, not just reliefIn an area where God has recently helped you, what would it look like to “return” with specific gratitude and fresh obedience, rather than just moving on? The post Healing more than the body: What biblical lepers show about God's kindness (Leviticus 14; 2Kings 7; Luke 17; Mark 1) appeared first on Hallel Fellowship.

The Ultimate Gemini Herbalism Masterclass: Astrology, Tarot, & The Doctrine of Signatures. ♊️ 3+ hours of Astro-Herbalism lessons on the Mercurial architecture of reality, covering "Swords as Words" in the Tarot, "All Is Mind" Hermeticism, and a decode of the complete Gemini archetype.Video Episode: https://youtu.be/alMOxsQ8ds8Join Chance Garton, Kyle Denton (Tippecanoe Herbs), Michelle Lundquist, and Mario Garza (Symbolic Studies) for a comprehensive investigation into the Doctrine of Signatures. Discover how the dualistic nature of the Twins governs the human lungs, the nervous system, and the bridge between the physical and spiritual worlds.Remote Biofield Tuning sessions with Chance are available via Zoom. Learn more and book at https://www.innerversepodcast.com/biofield-tuning Full archives, extended episodes, and member community at https://www.innerversepodcast.com/plusTop of Form SUPPORT INNERVERSE WITH AFFILIATESKyle Denton's Potent Plant Medicines – Tippecanoe Herbs (use coupon code 'innerverse'): https://www.tippecanoeherbs.comThe World's Best Tuning Fork: https://biofieldtuningstore.com/collections/the-sonic-slider-collection?ref=innerverseFlower Elixirs by LotusWei: https://www.lotuswei.com/innerverseIn this session:The Tarot of Mercury: Decoding the Lovers card and the "Swords as Words" principle of separation and connection.Esoteric Anatomy: Why the Gemini "Lung Signature" is the key to processing grief and clear communication.Astro-Herbalism: A complete breakdown of how to recognize the nature of the Gemini archetype in Herbs—from Holy Basil (the Fluoride Antidote) to the placental power of Sacred Cedar.The Mint Mystery: A Hermetic investigation into why "All Is Mentha" (Mind) and how Peppermint acts as a "spiritual condensate."The Biblical Esoteric: The hidden role of Hyssop in the Passover Seder and the crucifixion.PANELChance Garton: https://www.innerversepodcast.comKyle Denton: https://tippecanoeherbs.comMario Garza: https://www.symbolicstudies.com/Slick Dissident: https://www.youtube.com/channel/UCSSMh4fE7dAdhPcdtP0rW2AMichelle LundquistThis is a remastered episode originally aired on 6/7/2023 Hosted on Acast. See acast.com/privacy for more information.

In Exodus 12, we find one of the greatest Old Testament pictures of Calvary.

In Exodus 12, we find one of the greatest Old Testament pictures of Calvary.

Featuring the use and meaning of hyssop in the Bible from Exodus 12:22, Psalm 51:7, and John 19:29.Don't forget to check out our website! https://treasurehuntpodcast.wixsite.com/realtreasure

In this Daily Devotion with Pastor Balla for March 18, 2026, we reflect on Psalm 51:7–9 (ESV), “Purge Me with Hyssop and I Shall Be Clean.” This Christian devotion explores repentance, cleansing from sin, and the biblical meaning of atonement. King David cries out to God after his sin is exposed, recognizing that human effort cannot remove guilt. Only God can cleanse the sinner.The imagery of hyssop points back to Old Testament sacrifices and the Passover, where blood was sprinkled for purification. These ceremonies ultimately point forward to Jesus Christ, the true Lamb of God. Through His sacrifice on the cross, the stain of sin is washed away and believers are made “whiter than snow.”This Lutheran devotion emphasizes the comfort of forgiveness. God not only removes guilt but restores joy to the heart of the repentant sinner.If you are searching for a daily Bible devotion, Psalm 51 Bible study, teaching on repentance and atonement, LCMS theology, or Christ-centered encouragement, this message will strengthen your faith.Support this ministry here: https://buymeacoffee.com/whitegandalphBuy Me a Coffee page: buymeacoffee.com/whitegandalphGod's peace and blessings. Please like, share, and subscribe.Hashtags#DailyDevotion #Psalm51 #ForgivenInChrist #LutheranTheology #Atonement

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.

A single, easily overlooked branch reveals the breathtaking unity of God's redemptive story from Exodus to the cross.Today, we continue our year-long Bible study in the book of Exodus, The Gospel: One Rescue at a Time. In this episode, Paul explains how the hyssop in the Passover points to Jesus as the true Lamb of God and why faithfully telling this rescue story is essential for shaping the faith and identity of the next generation.To hear more of these studies from Exodus, visit PaulTripp.com/Exodus.

A single, easily overlooked branch reveals the breathtaking unity of God's redemptive story from Exodus to the cross.Today, we continue our year-long Bible study in the book of Exodus, The Gospel: One Rescue at a Time. In this episode, Paul explains how the hyssop in the Passover points to Jesus as the true Lamb of God and why faithfully telling this rescue story is essential for shaping the faith and identity of the next generation.To hear more of these studies from Exodus, visit PaulTripp.com/Exodus.

If you are a Taurus, or have strong Taurean energy in your birth chart, this video explores how essential oils align with the Taurus zodiac sign through the lens of medical astrology, elemental balance, and spiritual aromatherapy.In this conversation, Adam Barralet and Elizabeth Ashley examine Taurus traits, qualities, and challenges, including sensuality, stability, stubbornness, metabolism, and throat health. Drawing on astrology, Ayurveda, and traditional aromatic knowledge, they discuss how specific essential oils resonate with Taurus' earthy, Venus-ruled nature.Topics covered include:Taurus zodiac traits and qualitiesTaurus as an Earth sign ruled by VenusSensuality, routine, and Taurean reliabilityMedical astrology considerations for TaurusTaurus and metabolism, digestion, and throat sensitivityBalancing stubbornness and resistance to changeGrounding, stability, and forest-based aromaticsSpiritual and energetic dimensions of essential oilsEssential oils discussed in relation to Taurus include Cedarwood, Oregano, Grapefruit, Hyssop, and other botanicals traditionally associated with grounding, circulation, clarity, and lightness of being. The video also explores how Taurean energy can show up beyond sun signs, including ascendants and planetary placements.Chapters00:00 Introduction to Taurus and Essential Oils 02:57 The Sensual Nature of Taurus 06:09 Grounding and Stability with Cedarwood 08:57 Balancing Stubbornness with Oregano 12:00 Health Considerations for Taurus 15:06 Lightening the Mood with Grapefruit 17:56 Exploring Rare Oils for Taurus 20:54 Practical Applications of Essential Oils 24:05 Conclusion and Community EngagementABOUT ADAM BARRALET Adam Barralet has been observing and living in tune with nature since childhood. Growing up amongst the bushland and wildlife of the hills in Western Australia and residing in various locations around the world has presented Adam with diverse opportunities to access extensive and eclectic teachings about the secrets of Mother Earth. He has used essential oils for over 30 years and teams his experiences with his background in human biology, chemistry, psychology, health sciences and massage.He has now established himself as an international author, presenter, educator and Wellness Advocate, adept at working with essential oils, along with crystals, animal guides, tarot, astrology and mythology. CONNECT WITH ADAM HERE: https://linktr.ee/adambarralet ABOUT ELIZABETH ASHLEYElizabeth Ashley has over 20 books on sale on Amazon under her pen name The Secret Healer. The UK Director of the National Association for Holistic Aromatherapy and an overseas speaker for The International Federation of Aromatherapists, Elizabeth's work focuses on understanding the very earliest energetic relationships between certain plants and the human world, right up the modern-day scientific evidence of healing botanicals.A practicing Melissa priestess, a plant and bee shamaness as well as a bee guardian, she has the unique perspective of having one foot in our three-dimensional scientific reality with the other dancing in the spiritual realms.CONNECT WITH LIZ HERE: https://linktr.ee/thesecrethealer

Snow has a way of covering everything—dirt, dead plants, the mess you’d rather not see. And in Psalm 51:7, David uses that exact picture to pray, “Wash me, and I shall be whiter than snow.” In this short devotional filmed during the “snowpocalypse” in Northwest Arkansas, Pastor Joel Hastings shows how God doesn’t just clean us up—He covers us with a deeper cleansing than we could ever achieve on our own.  David’s prayer includes a surprising word: hyssop—a plant used in Scripture to apply the blood of the lamb at Passover (Exodus) and later appearing again at the cross (John 19). It’s a powerful reminder that the only way we’re made clean is through the sacrifice of Jesus, our true Lamb—so that when the Father looks at us, He sees Christ’s righteousness covering our sin.  Here’s a couple key takeaways • Real cleansing isn’t self-improvement—it’s the mercy of God washing us through Christ.  • Hyssop connects the story: the blood of the lamb in Exodus points us to Jesus on the cross.  • Let the snow preach to you this week: you are covered—live in that reality.

Snow has a way of covering everything—dirt, dead plants, the mess you’d rather not see. And in Psalm 51:7, David uses that exact picture to pray, “Wash me, and I shall be whiter than snow.” In this short devotional filmed during the “snowpocalypse” in Northwest Arkansas, Pastor Joel Hastings shows how God doesn’t just clean us up—He covers us with a deeper cleansing than we could ever achieve on our own.  David’s prayer includes a surprising word: hyssop—a plant used in Scripture to apply the blood of the lamb at Passover (Exodus) and later appearing again at the cross (John 19). It’s a powerful reminder that the only way we’re made clean is through the sacrifice of Jesus, our true Lamb—so that when the Father looks at us, He sees Christ’s righteousness covering our sin.  Here’s a couple key takeaways • Real cleansing isn’t self-improvement—it’s the mercy of God washing us through Christ.  • Hyssop connects the story: the blood of the lamb in Exodus points us to Jesus on the cross.  • Let the snow preach to you this week: you are covered—live in that reality.

The Matriachs and many mothers knew the secrets now coming to light. Eve Harow in conversation with biblical plants expert Malka Abuloff (Mb@Abuloff.com) about the medicinal properties of the trees, herbs, spices, flowers and fruits of the Land of Israel. Malka guides people to forage in the ancient terraces around Jerusalem and then create potent old/new mixtures that connect us to the traditional 5 senses and the soul sense, too. Soaps and oils, creams and candles can bring the Temple times into our private sanctuaries. https://www.biblicalbotanical.com/

And Moses called all the elders of Israel, and said unto them, Draw ye forth, and take you an animal of the flock according to your families, and kill ye the passover. And ye shall take a bunch of hyssop, and dip it in, the blood that is in the basin, and ye shall touch the lintel and the two posts with the blood that is in the basin; and no one of you shall go out of the door of his house until the morning. And Jehovah will pass through to inflict a plague on Egypt; and He shall see the blood upon the lintel, and upon the two posts, and Jehovah will pass over the door, and will not allow the destroyer to come unto your houses to inflict a plague. And ye shall keep this word for a statute to thee and to thy sons forever. And it shall be that when ye shall come unto the land which Jehovah will give you, as He hath spoken, that ye shall keep this service. And it shall be, when your sons shall say unto you, What is this service to you? that ye shall say, This is the sacrifice of the passover to Jehovah, in that He passed over the houses of the sons of Israel in Egypt, when He inflicted a plague on Egypt, and liberated our houses. And the people bent itself, and bowed itself. And the sons of Israel went and they did as Jehovah commanded Moses and Aaron, so did they.  Exodus 12:21-28 The Heavenly Marriage Arcana Coelestia 7945… it is common in the Word for a thing to be seemingly repeated; but the first mention relates to the truth which is of the understanding, and the second to the good which is of the will. The reason is that in every detail of the Word there is the heavenly marriage, which is that of good and truth (see n. 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 6343); and, in the supreme sense, the Divine marriage, which is that of the Divine good in the Lord and of the Divine truth proceeding from Him (n. 3004, 5502, 6179). From this also it can be seen that the Word is most holy. To remain in the house AC 7923 And no one of you shall go out of the door of his house. That this signifies that they shall abide steadfast in good, which must not be regarded from truth, is evident from the signification of “not going out,” as being to abide steadfast; and from the signification of “house,” as being good (n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848). From this it is evident that by “no one of you shall go out of the door of his house” is signified that they shall abide steadfast in good. The reason why it signified that good must not be regarded from truth, is because to “abide in the house” denotes to abide in good; but to “go out of the door of the house” denotes to go from good to truth; for good is within, but truth without (n. 7910). (What it is to look from good to truths, see n. 5895, 5897, 7857.) From truth to look to good is to look from what is external to what is internal but from good to look to truth is to look from what is internal to what is external; for, as just said, good is interior, and truth exterior. From good to look to truth is according to order, for all Divine influx is through interiors to exteriors; whereas from truth to look to good is not according to order; and therefore when a man is being regenerated, the order is inverted, and good or charity is regarded in the first place, and truth or faith in the second. The need for self compulsion AC 7914 … the good of innocence, which is the good of love to the Lord, is not received by the man of the spiritual church unless he compels himself; because it can with difficulty be believed by him that the Lord is the only God, and also that His Human is Divine; and therefore as he is not in faith, neither can be in love to Him, consequently not in the good of innocence, unless he compels himself. (That man ought to compel himself, and that when he compels himself it is from freedom, but not when he is compelled, see n. 1937, 1947.) This is signified by “drawing forth,” namely the paschal animal. That to draw it forth involves some secret thing which does not appear in the sense of the letter, is manifest. Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text's application to the inner life while reinforcing key LP principles highlighted in the exchanges.

Fr. John Whiteford's sermon for November 16, 2025.

Fr. John Whiteford's sermon for November 16, 2025.

Today, I tell you about the medicinal and edible use of Hyssop.  This herb was once considered a veritable cure-all and was also used culinarily.  It is a good one to re-discover.Also, I am back on Youtube Please subscribe to my channel: @judsoncarroll5902   Judson Carroll - YouTubeNew today in my Woodcraft shop:Toasted Holly Cooking Spoonhttps://judsoncarrollwoodcraft.substack.com/p/toasted-holly-cooking-spoonEmail: judson@judsoncarroll.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/southern-appalachian-herbs--4697544/supportRead about The Spring Foraging Cookbook: https://southernappalachianherbs.blogspot.com/2024/01/the-spring-foraging-cookbook.htmlAvailable for purchase on Amazon: https://www.amazon.com/dp/B0CRP63R54Medicinal Weeds and Grasses of the American Southeast, an Herbalist's Guidehttps://southernappalachianherbs.blogspot.com/2023/05/medicinal-weeds-and-grasses-of-american.htmlAvailable in paperback on Amazon:https://www.amazon.com/dp/B0C47LHTTHandConfirmation, an Autobiography of Faithhttps://southernappalachianherbs.blogspot.com/2023/05/confirmation-autobiography-of-faith.htmlAvailable in paperback on Amazon:https://www.amazon.com/dp/B0C47Q1JNKVisit my Substack and sign up for my free newsletter:https://judsoncarroll.substack.com/Read about my new other books:Medicinal Ferns and Fern Allies, an Herbalist's Guide https://southernappalachianherbs.blogspot.com/2022/11/medicinal-ferns-and-fern-allies.htmlAvailable for purchase on Amazon: https://www.amazon.com/dp/B0BMSZSJPSThe Omnivore's Guide to Home Cooking for Preppers, Homesteaders, Permaculture People and Everyone Else: https://southernappalachianherbs.blogspot.com/2022/10/the-omnivores-guide-to-home-cooking-for.htmlAvailable for purchase on Amazon: https://www.amazon.com/dp/B0BGKX37Q2Medicinal Shrubs and Woody Vines of The American Southeast an Herbalist's Guidehttps://southernappalachianherbs.blogspot.com/2022/06/medicinal-shrubs-and-woody-vines-of.htmlAvailable for purchase on Amazon https://www.amazon.com/dp/B0B2T4Y5L6andGrowing Your Survival Herb Garden for Preppers, Homesteaders and Everyone Elsehttps://southernappalachianherbs.blogspot.com/2022/04/growing-your-survival-herb-garden-for.htmlhttps://www.amazon.com/dp/B09X4LYV9RThe Encyclopedia of Medicinal Bitter Herbs: https://southernappalachianherbs.blogspot.com/2022/03/the-encyclopedia-of-bitter-medicina.htmlAvailable for purchase on Amazon: https://www.amazon.com/dp/B0B5MYJ35RandChristian Medicine, History and Practice: https://southernappalachianherbs.blogspot.com/2022/01/christian-herbal-medicine-history-and.htmlAvailable for purchase on Amazon: www.amazon.com/dp/B09P7RNCTBHerbal Medicine for Preppers, Homesteaders and Permaculture People: https://southernappalachianherbs.blogspot.com/2021/10/herbal-medicine-for-preppers.htmlAlso available on Amazon: www.amazon.com/dp/B09HMWXL25Podcast:  https://www.spreaker.com/show/southern-appalachian-herbsBlog: https://southernappalachianherbs.blogspot.com/Free Video Lessons: Herbal Medicine 101 - YouTube https://www.youtube.com/playlist?list=PL7QS6b0lQqEclaO9AB-kOkkvlHr4tqAbsGet Prepared with Our Incredible Sponsors! Survival Bags, kits, gear www.limatangosurvival.comEMP Proof Shipping Containers www.fardaycontainers.comThe Prepper's Medical Handbook Build Your Medical Cache – Welcome PBN FamilyPack Fresh USA www.packfreshusa.comSupport PBN with a Donation https://bit.ly/3SICxEq

There is great symbolism in the Old Testament. In Leviticus 14.3-7 we see a cleansing ceremony to a person healed of leprosy (or a defiling skin disease). In that ceremony, there are two birds, a clay pot with fresh water as well as cedar wood, scarlet yarn and hyssop. One can quickly read over these elements and their potential symbolism, pointing to the gospel narrative. Dave breaks down each of these elements and their potential symbolism.Outline:03:37 - The Sacrificial Bird - symbolizing Jesus crucified04:12 - The Fresh Water - symbolizing living water, fulfilled in Jesus Christ and the Holy Spirit. John 4.1-26, and John 7.37-3906:21 - The Clay Pot - we are earthen vessels. 2 Cor 4.7, Jer 18.1-6, and Isa 64.807:59 - The Cedar Wood - symbolizing the Cross08:05 - The Scarlet Yarn - symbolizing the Gospel narrative woven throughout the entire Bible09:09 - The Hyssop - found also at Passover and Calvary09:42 - The Released Bird - symbolizing Jesus' resurrection and ascensionSupport Iron Sheep Ministries: https://Ironsheep.org/donateListen to the podcast: https://anchor.fm/ironsheepContact Dave & the ISM team: info@ironsheep.orgBe notified of each new teaching, join the email list: http://eepurl.com/g-2zAD

Is becoming טָמֵא a sin?https://thechesedfund.com/rabbikatz/support-rabbi-katzz-podcast

The final plague hits Egypt and Pharaoh finally relents. In this episode of Bible Backdrop, we look at the 10th and final plague...the death of the firstborn. We examine some of the details in the story along with a look into what the aftermath would be for Egypt and Israel. If you are enjoying Bible Backdrop, please leave a 5 star rating and review. If you want to get in touch with the show, the e-mail address is given in the episode. Bible Backdrop is available on Apple, Spotify, and wherever you find your favorite podcasts.

The name hyssop is derived from the ancient Hebrew name ezob, meaning holy herb. Hyssop is a shrub in the mint family native to Southern Europe, the Middle East and the region surrounding the Caspian Sea. It is mentioned several times in the Old Testament and is known as one of oldest herbs used by humanity. During the summer, hyssop produces pink, blue, or more rarely, white fragrant flowers. It is from the leaves and buds we are gifted an essential oil with magical potency. ABOUT ADAM BARRALET Adam Barralet has been observing and living in tune with nature since childhood. Growing up amongst the bushland and wildlife of the hills in Western Australia and residing in various locations around the world has presented Adam with diverse opportunities to access extensive and eclectic teachings about the secrets of Mother Earth. He has used essential oils for over 30 years and teams his experiences with his background in human biology, chemistry, psychology, health sciences and massage.He has now established himself as an international author, presenter, educator and Wellness Advocate, adept at working with essential oils, along with crystals, animal guides, tarot, astrology and mythology. CONNECT WITH ADAM HERE: https://linktr.ee/adambarralet ABOUT ELIZABETH ASHLEYElizabeth Ashley has over 20 books on sale on Amazon under her pen name The Secret Healer. The UK Director of the National Association for Holistic Aromatherapy and an overseas speaker for The International Federation of Aromatherapists, Elizabeth's work focuses on understanding the very earliest energetic relationships between certain plants and the human world, right up the modern-day scientific evidence of healing botanicals.A practicing Melissa priestess, a plant and bee shamaness as well as a bee guardian, she has the unique perspective of having one foot in our three-dimensional scientific reality with the other dancing in the spiritual realms.CONNECT WITH LIZ HERE: https://linktr.ee/thesecrethealer

  Explore the timeless wisdom of the Bible through the lens of essential oils! In this episode, we highlight the unique characteristics and historical applications of Hyssop, Cistus, Myrrh, and Spikenard. Discover how these ancient oils were valued and consider potential ways their properties might still be relevant for well-being today.   #AncientAromatics #BiblicalHistory #EssentialOilInsights #WellnessJourney #PodcastEpisode     Hyssop, Cistus, Myrrh and Spikenard Get this Book! Link for Essential Emotions book https://amzn.to/3Qd1PJv   Are you ready to release emotions that have been weighing you down? Book a session today! Book with Vicki: https://vickilebrilla.com/coaching Book with Sarah: https://sarahsepos.com/coaching     Vicki's Link- http://referral.doterra.me/1214454 Sarah's Link- https://referral.doterra.me/107766   Get your FREE Sample of VMG (US listeners Only) https://theessentialoilscoop.com/vmgsamples   Welcome into our little essential oil world where we talk about the physical and emotional support of our essential oils.   Hi friends, don't forget to leave us a review, your feedback is always welcome, and helps this podcast reach more ears.  Join us in our New Facebook Community! Connect on Instagram  We upload a brand new episode every Tuesday and Thursday!   Join our step challenge: https://theessentialoilscoop.com/stepchallenge   Want to learn more about us? theessentialoilscoop.com   Remember to like, share, and subscribe to our podcast so you will be notified every time we upload a brand new episode.  Leave us a review as well, your feedback is always welcome.  Also opt-in to our newsletter at theessentialoilscoop.com/news If you have any questions or have subject ideas you would like us to cover please email us at theessentialoilscoop@gmail.com   Tag us on socials using #theessentialoilscoop   Disclaimer:  Welcome to The Essential Oil Scoop Podcast. We want to remind our listeners that the information provided in this podcast is for educational purposes only and should not be considered as a substitute for professional medical advice, diagnosis, or treatment. The use of essential oils is a personal choice and should be done at your own risk. We are not medical professionals and cannot diagnose, treat, or prescribe any medical condition. Please consult with a qualified healthcare provider before using any essential oils or making changes to your healthcare routine. Any information or opinions expressed in this podcast are those of the hosts and guests and do not necessarily reflect the views of any particular organization. Thank you for listening.    

This week, Paul explores the significance of hyssop in Scripture and reflects on living between the "already" of Christ's redemptive work and the "not yet" of complete deliverance from sin.Join us for a weekly narration of Paul Tripp's popular devotional. You can subscribe to our email list to receive this devotional straight to your inbox each week, or read online at PaulTripp.com/Wednesday or on Facebook, Instagram, and the Paul Tripp App.If you've been enjoying the Wednesday's Word podcast, please leave us a review! Each review helps us reach more people with the transforming power of Jesus Christ.

This week, Paul wants to remind you that even the smallest details in Scripture, like the mention of a hyssop branch at Jesus' crucifixion, reveal God's sovereign plan—declaring Christ as the ultimate Passover Lamb who frees us from sin.Join us for a weekly narration of Paul Tripp's popular devotional. You can subscribe to our email list to receive this devotional straight to your inbox each week, or read online at PaulTripp.com/Wednesday or on Facebook, Instagram, and the Paul Tripp App.If you've been enjoying the Wednesday's Word podcast, please leave us a review! Each review helps us reach more people with the transforming power of Jesus Christ.

Let's Chat!!Welcome to Episode 160 of C3: Crystals, Cauldrons, & Cocktails! This week, we're diving into the magical properties of two extraordinary herbs cherished in witchcraft: Hyssop and Dittany of Crete. Grab your favorite enchanted drink and join us as we explore their history, uses, and the spells they empower.  In this episode, we'll uncover the purifying power of Hyssop, an herb steeped in tradition and revered for cleansing rituals, spiritual protection, and banishing negativity. Then, we'll journey into the mystical allure of Dittany of Crete, famed for its role in summoning spirits, enhancing psychic visions, and amplifying astral travel.  As we sip on cocktails inspired by these magical plants, we'll share tips for incorporating them into your witchy practices, from crafting potions and incense to enhancing spellwork. Whether you're cleansing your space, seeking spiritual insight, or connecting with otherworldly realms, these herbs offer potent energies to enhance your craft.  So light a candle, stir your cauldron, and join us for an herbal adventure. Cheers to the magic of the green world!Support the showUntil then, Stay Witchy!!River's Etsy Store: www.batsandbaublesinc.etsy.comWebsite: www.c3witchypodcast.comMerch: www.c3witchypodcastmerch.comOur wonderful logo is done by: www.nellamarinadraws.etsy.comIntro and Outro Audio:podcast intro & outro music:Góða Nótt by Alexander NakaradaLink: https://filmmusic.io/song/4754-g-a-n-ttLicense: https://filmmusic.io/standard-liceSound from Zapsplat.com – Witches Cauldrons bubbling

The Cedar and Hyssop: The cedar tree, a symbol of strength, has great importance in biblical symbolism, representing pride and human strength. In contrast, the hyssop, often found growing in cracks and walls, embodies humility and resilience, symbolizing purification in spiritual rituals. Together, they offer us lessons in balance—strength and humility must coexist. A Spiritual Journey: As we walk through the land, the symbols of the cedar and hyssop come to life. The cedar reminds us to stay grounded, and strong, while the hyssop teaches that true strength often comes from simplicity. Both reflect qualities that are as timeless as the land itself. Join Us on a Journey: At Twins Tours, we offer more than just a trip—we offer a chance to live the Bible. Our immersive experiences help you connect deeply with the spiritual and historical significance of the land. Let's walk the path of wisdom, just as King Solomon did. for more in depth online teachings go to: www.twinstours.com/academy  

Feel free to download this video to share.For more info, log on to highlandschurchtn.org.CCLI# 11042977CSPL# 146293

Watch out for Wayne's fastarm and bring your good questions so we can thank each other for our good questions. Beware of the amount of references to curtains though as we navigate some complicated moral waters.   Discussion Starters: Cosplay at Comic Con, Street Fighter reminiscing, favorite Hebrew word, scubalon, question about making water, mortal or venial, Thanks for Punderstanding, Gnosticism, tub of Jell-O, going to confession, intimacy with God.

Psalm 51

I. The blessings and beneficiaries of the new covenant mediator, v15. II. The death of the new covenant mediator, vv16-17. III. The blood of the new covenant mediator, vv18-22.

Daniel J. Mount and Chad Berry discuss the nine best songs from Psalm 3.Show NotesFree searchable database of expository songs: https://expositorysongs.com/ Audio version of podcast: https://expositorysongs.buzzsprout.com/ Featured SongsThou, Oh Lord (The Brooklyn Tabernacle Choir)https://www.youtube.com/watch?v=MybjSe_WWn4 Psalm 3 (10,000 Foes) (Brian Sauvé/Brian Sauvé)https://www.youtube.com/watch?v=8k4kHKVbj30 Lord, I Have So Many Foes (Pete Crockett)https://www.youtube.com/watch?v=Ii7zYwNP1bA Psalm 3:3-5 Lifter of My Head (Psalm 3) (James Block)https://www.youtube.com/watch?v=FCMStZwF3eA My Glory And The Lifter Of My Head (Mae McAlister/Scripture in Song)https://www.youtube.com/watch?v=IX_0lc4TbLQ Now the Light Has Gone Away (Frances Ridley Havergal)https://www.youtube.com/watch?v=ABeKkGkmyM0 Psalm 3 (Hyssop and Snow)https://www.youtube.com/watch?v=1eaPwfmMhNAO Lord, My Foes are Multiplied (Crown and Covenant)https://www.youtube.com/watch?v=J27-hGKu5moShield for Me (Jay Stocker/Scripture Lullabies)https://www.youtube.com/watch?v=0mZrrYDlwKEChad BerryEcclesiastes: An Answer Key for Life's Biggest Questionshttps://www.amazon.com/dp/B0D8K2SSVL/

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Join us as Pastor Parsley shares a Powerful message on the The Secret of Passover Hyssop. Let's all come together and magnify the Lord!

Psalm 51 Worksheet This is the classic psalm on repentance and __________________________! David asks for God to deal with his sin based on God's own faithful and loving nature, not his own ____________________ nature (v. 1) 1 John 1:9 Guilt is a great _________________ from God (v. 2) David calls his sin what it was - ___________________________ (v. 3) In what sense can he say that it is against God alone that he has sinned? (v. 4) Now even though this is an intensely personal prayer, there is a lot of excellent ______________ in it (v. 5-6) He is saying that people are more than sinners by choice, they are sinners by _______________ (v. 5-6) Hyssop was used by priests in the O.T. It was a leafy plant that they would use to sprinkle water or blood on a person being cleansed from ___________________ (v. 7) David is acknowledging the ___________________ by Nathan was a good thing (v. 8) This is the second time he refers to ___________________. It really can be like a megaphone in our lives (v. 9) The word for _____________________ is the same word used in Genesis 1 to speak of God creating ex nihilo (out of nothing) (v. 10) You can tell a lot about a person by what they are concerned about _________________ after they sin (v. 11) How do we reconcile Psalm 51:11 with Ephesians 1:13-14? Hint: John 7:37-39 God may not like ‘yes' men, but He loves “Yes, ____________” men! (v. 12) God says, “Now that you've confessed your sin and been restored, I've got future _________________ for you!” (v. 13) David looks forward to when he will enjoy ____________________ again! (v. 14) David looks forward to when he will ___________________ again! (v. 15) External worship means nothing without the _________________ reality! (v. 16-17) David prays that despite his sin, for God's glory, Zion will ________________ (v. 18-19)

Lesson 7 and 8 Notes Download Worship Yahweh Music Playlist Psalm 51:5 Romans 4:1-9 Another reason this incident was written is so that we know “all men” means “all”, including the great men Abraham and David. Our understanding of grace, mercy, and forgiveness is greatly enhanced with this record about David. Psalm 51:6-12 Did God answer David's prayer? Acts 13:21-23 7 Hyssop is a wild shrub the twigs of which were used for sprinkling in purification rites. Numbers 19:16-19 Apparently, hyssop had natural purification properties. 10 The reason acceptance of forgiveness is often difficult is we keep doing the same thing over and over. God must change our hearts and guide our steps, and we must fight to accept His workings. Create in me a clean heart, O God, and renew a steadfast spirit within me. David is not only asking forgiveness and a clean heart, but additionally a STEADFAST state of mind in which he would be willing and ready to obey the commands of God and to serve Him faithfully. Psalm 119:9-12 How can a young man keep his way pure? By keeping it according to Your word. With all my heart I have sought You; do not let me wander from Your commandments. Your word I have treasured in my heart, that I may not sin against You. Blessed are You, O Yahweh; teach me Your statutes. 16-17 Sacrifices, Hebrews 13:14-15 4:5 Sacrifice of righteousness 50:14 and 23; 54:6; 107:22; 116:17 Sacrifice of thanksgiving I06:28, 37, and 38 Sacrifice cost them a lot. How about us? Psalm 32:1 This psalm is believed to be written after the situation with Uriah in keeping with David's promise in Psalm 51:12-15. How blessed is he whose transgression is forgiven, whose sin is covered! How blessed is the man to whom Yahweh does not impute iniquity, and in whose spirit there is no deceit! “Transgression”, “sin”, and “iniquity” are used to convey the same idea. They highlight the act of straying from the path of righteousness by disobeying God's will and thereby breaking fellowship with Him. “Forgiven”, “covered”, and “impute” basically communicate the same thing. God's forgiveness is a blessing. Sin is the general act of missing the mark and falling short of God's standard. This is the opposite of what is right. Genesis 4:7 – Cain, sin is crouching at…. Transgression is the willful act of crossing boundaries and violating God's law, whether with or without evil intent. Genesis 50:17 – Joseph and his brothers Iniquity carries a deeper meaning, in that it is a premeditated choice in sin without repentance, with evil intent. It can also imply continuous commitment to sin. While these terms have distinct meanings, it's important to note that they are often used interchangeably and can overlap in certain contexts. They convey the idea of wrongdoing, rebellion against God, and need for repentance and forgiveness. 2 “in whose spirit there is not deceit” – a person who is sincere, honest, and transparent in his/her relationship with God. This person has a pure heart, no hidden motives or deception. 4 David metaphorically expresses the burden of unconfessed sin as a heavy weight and a drain on his strength, like the oppressive heat of summer. The depiction emphasizes the distress and discomfort experienced while trying to hide the sin. Psalm 38:4-10, 17-22 7 Now is the time to repent; do not wait; time may run out on your life or the day of God's judgment. It implies a sense of urgency and the recognition that there is a window of opportunity to seek God's forgiveness and mercy. “You are my hiding place.” David relished fellowship with God. He used these concepts in his writings – stronghold 14 times, refuge 41 times; shelter 4 times; shadow of the Almighty, shadow of your wings, my fortress, the secret place of Your tent, and the secret place of Your presence. 8 These verses seem to switch from David speaking to God, to God speaking to him. 9 This is caution against stubbornness and resistance to God's leading. These animals require external control mechanisms like bits and bridles. 11 Be glad in Yahweh and rejoice, you righteous ones; and shout for joy, all you who are upright in heart. Psalm 6:1-10 David, suffering physically, near death, at wits end, turns to Yahweh and cries out for help. Asking God to return implies a sense of distance from Him, so he prays, “Yahweh, rescue my soul; save me”. Spiritually minded people understand God's intervention is not because it is earned or deserved; rather, it is because of His lovingkindness, His steadfast, unchanging love. All of us experience times of suffering and have feelings of separation from God. David did what we should do – pray and focus on God's lovingkindness and not our problem or feelings. David ends the psalm confident God heard his prayer. Verse 9 states: Yahweh has heard my supplication, Yahweh receives my prayer. Psalm 19:11 In view of the preceding verses in this Psalm that magnify the significance of God's word, David acknowledges the Scriptures will help him by warning him to avoid sins. 12 We can be deceived and not acknowledge our own errors, so we pray and ask for help and forgiveness, similar to the Lord's prayer. 13 “Presumptuous” is failing to observe the limits of what is permitted or appropriate, to be arrogant, audacious. We need God's help to avoid deliberate or willful sins and hidden sins we are unaware of. 14 Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Yahweh, my rock and my Redeemer. Psalm 25:5-8 The prayer is uttered by a humble, fragile, contrite believer to his compassionate, loving, and kind God. The information recorded in Psalm 25 is needful to all those who want to walk in a loving relationship with Yahweh. Asking God to remember His own virtues (compassion and lovingkindnesses) and not remember our sins and transgressions is indeed unusual, but very necessary. 1 John 1:8-10 Our faith for forgiveness has much more substance since we live after Jesus' death and resurrection. God's plan of redemption and salvation are now complete in Christ. When we read the following, we should have the same (nay, more) faith to accept forgiveness – 1 John 1:9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. Psalm 25:9-11 “For Your name’s sake, O Yahweh”, not for my sake or my merits’ sake, but to glorify Your mercy and to show forth the glory of Your divine attributes. To pardon a great sinner will bring You great glory; therefore, for Your name’s sake pardon me. This verse illustrates the logic of faith; it looks not for merit in oneself but to the goodness and mercy of God. Instead of being flabbergasted by the demerits of sin, it looks to the steadfast love of our merciful God and Father. “Yahweh's loving kindnesses never cease; they are new every morning.” Psalm 40:11-13 David's confidence in Yahweh, even when his iniquities overtake him, is a great example of taking God at His word. Yahweh declared that He is compassionate, gracious, and forgiving. David believed Yahweh would forgive him because He said so. Psalm 103:1-22 He pardons all your iniquities…. Psalm 130:1-7 In the ancient world, walls surrounding the cities provided protection from those who would be enemies. Every night, citizens took turns as watchmen to oversee the city. Late into the night, staying alert became more and more difficult. The watchmen longed for the morning when they would be relieved from their duty. This is a brilliant comparison for our anticipation of Christ's return. We long for that glorious day! Until dawn breaks, we are on watch for the approaching of our spiritual adversary, the devil. 1 Peter 5:8 states, “Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.” QUESTIONS TO CONSIDER: 1. David's sin is recorded, so can remain vigilant, understand God's forgiveness, and appreciate salvation by ________________. a) merit, b) love, c) grace, d) works 2. Psalm 32:1 How blessed is he whose transgression is _________, whose sin is covered! How blessed is the man to whom Yahweh does not impute iniquity, and in whose spirit there is no deceit! a) Remember, b) forgotten, c) counted, d) forgiven 3. Psalm 103 states that our transgressions are removed from us using what comparison? a) As high as the heavens are above the earth, b) as deep as the ocean, c) as far as the east is from the west, d) as high as the highest mountain If you have songs you would like to add to the Worship Yahweh playlist, send a YouTube link to vcf@lhim.org or digital@lhim.org.The post 8: Forgiveness (Part 2) first appeared on Living Hope.

TW: sexual violence; intimate partner violence; postpartum PTSDThis week's guest is Grace. Grace was fortunate not to grow up in the church, but when she became a Christian in high school, she—in her own words—“quickly became the quintessential insufferable Christian teenager.”Grace was a zealous believer for years, and it wasn't until she had her first child that the questions began coming. At first, she didn't think she was deconstructing her faith; she saw it as spiritual growth.But then—as with many other guests—“the Pandemic hit.” While in lockdown, more than theological questions came up for Grace. With her husband's support, online friends, and medication, Grace managed, but one thing was missing.What she needed but couldn't find, she created. hyssopandlaurel.com is a “grassroots arts and literary magazine for religious deconstructionists.” It is a thriving community of creative minds coming together to make art and poetry, sharing their stories because their stories matter. LinksWebsitehttps://hyssopandlaurel.com/Instagramhttps://www.instagram.com/hyssopandlaurel/Link Treehttps://linktr.ee/hyssopandlaurel InteractFor quotes, recommendations, transcripts and more see the full episode show noteshttps://gracefulatheist.com/2023/04/02/grace-hyssop-laurel/Join the Deconversion Anonymous Facebook grouphttps://www.facebook.com/groups/deconversionSupport the podcast on Patreonhttps://www.patreon.com/gracefulatheistSecular Gracehttps://gracefulatheist.com/2016/10/21/secular-grace/Deconversionhttps://gracefulatheist.com/2017/12/03/deconversion-how-to/Deconstructionhttps://gracefulatheist.com/2017/12/03/deconversion-how-to/#deconstruction/Attribution"Waves" track written and produced by Makaih Beatshttps://makaihbeats.net/

Hyssop is an ancient herb with biblical references and spiritual indications. This herb is also an important part of the Western Materia Medica. This combination of information from ancient sources and the modern scientific model lends a unique perspective on this plant and how you can use it in your herbalism practice.   In today's episode, you'll learn:   Hyssop's ancient and biblical roots The medicinal properties of Hyssop's aromatic bitter taste Hyssop's unique application as a cough medicine The psychological and emotional indications for Hyssop  Its relationship to Jupiter and Mercury  How to harvest and make medicine using Hyssop   ———————————— CONNECT WITH SAJAH AND WHITNEY ———————————— To get free in depth mini-courses and videos, visit our blog at:  http://www.evolutionaryherbalism.com   Get daily inspiration and plant wisdom on our Facebook and Instagram channels: http://www.facebook.com/EvolutionaryHerbalism https://www.instagram.com/evolutionary_herbalism/   Be sure to subscribe to our YouTube Channel: https://www.youtube.com/channel/UCyP63opAmcpIAQg1M9ShNSQ   Get a free 5-week course when you buy a copy of the book, Evolutionary Herbalism:https://www.evolutionaryherbalism.com/evolutionary-herbalism-book/   ———————————— ABOUT THE PLANT PATH ———————————— The Plant Path is a window into the world of herbal medicine. With perspectives gleaned from traditional Western herbalism, Ayurveda, Chinese Medicine, Alchemy, Medical Astrology, and traditional cultures from around the world, The Plant Path provides unique insights, skills and strategies for the practice of true holistic herbalism. From clinical to spiritual perspectives, we don't just focus on what herbs are "good for," but rather who they are as intelligent beings, and how we can work with them to heal us physically and consciously evolve.   ———————————— ABOUT SAJAH ———————————— Sajah Popham is the author of Evolutionary Herbalism and the founder of the School of Evolutionary Herbalism, where he trains herbalists in a holistic system of plant medicine that encompasses clinical Western herbalism, medical astrology, Ayurveda, and spagyric alchemy. His mission is to develop a comprehensive approach that balances the science and spirituality of plant medicine, focusing on using plants to heal and rejuvenate the body, clarify the mind, open the heart, and support the development of the soul. This is only achieved through understanding and working with the chemical, energetic, and spiritual properties of the plants. His teachings embody a heartfelt respect, honor and reverence for the vast intelligence of plants in a way that empowers us to look deeper into the nature of our medicines and ourselves. He lives on a homestead in the foothills of Mt. Baker Washington with his wife Whitney where he teaches, consults clients, and prepares spagyric herbal medicines.    ———————————— WANT TO FEATURE US ON YOUR PODCAST? ———————————— If you'd like to interview Sajah or Whitney to be on your podcast, click here to fill out an interview request form.