Podcasts about in genesis

Do You Struggle with Your “Prayer Life”? Find a Quiet Place for Your Personal Relationship with God and Pray to the Universe's Creator MESSAGE SUMMARY: Do you struggle with your “Prayer Life”, even though you know it is the most important component of a life lived as a Jesus Follower? Abraham provides you with a model for a “Prayer Life” that works. Abraham was an awesome man, and he had things happen in his life that were both important for him and humankind down through the ages as a resultant of his “Prayer Life”. For the development of your own “Prayer Life”, you can learn from Abraham's “Prayer Life”. One of the first things Abraham did, when he went to a new location or was in a new situation, was to build an altar to the Lord and call on the Lord's name in prayer. In Genesis 12:8, Abraham's focus on and the priority given to his “Prayer Life” is described: “From there he {Abraham}moved to the hill country on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. And there he built an altar to the LORD and called upon the name of the LORD.". Prayer was a priority for Abraham to build a place for God in his life and for his personal relationship with God. A way you can follow Abraham's example is to find an altar, a church, or a quiet place in your life to worship and pray, and to call upon the Lord's name like Abraham.   TODAY'S PRAYER: Lord, Sabbath rest is truly an unbelievable gift! Thank you that there is nothing I can do to earn your love; it comes without any strings attached. As I close my eyes for these few minutes before you, all I can say is, thank you! In Jesus' name, amen.  Scazzero, Peter. Emotionally Healthy Spirituality Day by Day (p. 133). Zondervan. Kindle Edition. TODAY'S AFFIRMATION: Today, I affirm that because of what God has done for me in His Son, Jesus, I AM FORGIVEN. If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness. 1 John 1:9 SCRIPTURE REFERENCE (ESV): Genesis 12:7-8; Genesis 13:3-18; Genesis 22:9-14; Psalms 79:1-13. A WORD FROM THE LORD WEBSITE: www.AWFTL.org. THIS SUNDAY'S AUDIO SERMON: You can listen to Archbishop Beach's Current Sunday Sermon: “What Are You Aiming For” at our Website: https://awordfromthelord.org/listen/    DONATE TO AWFTL: https://mygiving.secure.force.com/GXDonateNow?id=a0Ui000000DglsqEAB

God calls us to step forward in faith, even when we don’t see the full path ahead. Hannah Benson reflects on Abraham’s journey, emphasizing that trusting God often requires waiting, patience, and obedience despite uncertainty. Abraham’s story illustrates that God’s promises are trustworthy, even when fulfillment seems slow or beyond human logic. By believing God’s Word and following His direction, we can experience His faithfulness and become a blessing to others. Highlights God calls us to act in faith, even without knowing all the answers. Abraham’s journey teaches patience, trust, and obedience in the waiting season. God fulfills His promises in His timing, not ours, reminding us that no word from Him returns void (Isaiah 55:11). Taking matters into our own hands, as Abraham and Sarah did with Hagar, can complicate God’s plan. Trusting God’s Word requires both courage to move and patience to wait. This episode is sponsored by Trinity Debt Management. If you are struggling with debt call Trinity today. Trinity's counselors have the knowledge and resources to make a difference. Our intention is to help people become debt-free, and most importantly, remain debt-free for keeps!" If your debt has you down, we should talk. Call us at 1-800-793-8548 | https://trinitycredit.org TrinityCredit – Call us at 1-800-793-8548. Whether we're helping people pay off their unsecured debt or offering assistance to those behind in their mortgage payments. https://trinitycredit.org Full Transcript Below: Believe the Word the Lord Has Spoken By Hannah Benson Bible Reading:“Now the Lord said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed’” (Genesis 12:1-3 ESV). Recently, I re-read Abraham’s story through new eyes. Isn’t it amazing how we can read the same stories in Scripture again and again, yet every time we read them, the Lord will often reveal things we’ve never realized before? God called Abraham (then called Abram) to leave his homeland and everything he knew and was familiar with to go to a land that He would show him. How did Abraham feel about that? Was he afraid at all? Excited? Probably both. But regardless of how he felt, note that he stepped forward in faith even though he didn’t have all the answers. Read that again. If God calls us to do something, we must step forward in faith even if we don’t have all the answers. In fact, I have found that God doesn’t always give us the answers all at once. He’ll tell us the first step we need to take. So many of us look at the long road ahead of us and think we need all the answers before we move forward. A friend pointed out to me recently that in Exodus 24, Moses went into the fog of the mountain. Clarity came through hearing God’s voice and not from what he could see. I do want to include a disclaimer here. Sometimes, the Lord puts something on our hearts, but it doesn’t mean the time is now. Just because something may be a God-thing doesn’t mean it’s always God’s time for it. But when God calls us to step forward in faith, even when we can’t see the path ahead? Step forward. Go for it. Even if you aren’t sure how, take the next step. God didn’t just call Abraham. He gave him a promise. He promised He would make him a great nation, bless him, and make his name great so that he would be a blessing (Genesis 12:1-3). Imagine what it meant for Abraham to believe that promise. He had to leave everything familiar behind. He had to step forward in faith even though it was frightening. No matter what ran through Abraham’s mind, he chose to believe the promise God spoke, not knowing how or when it would come to fruition. He probably thought he would see the promise soon. If God were to make him a great nation, then that meant God would give him a child. At this point, Abraham was 75 years old and his wife, Sarah, was 65. Perhaps he thought God would fulfill the promise within the next couple of years. After all, that made logical sense. Already, they were advanced in years and past childbearing age. “Now faith is the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1 ESV). In other words, God doesn’t always do what makes logical sense to us. And that’s what happened. The promise took time, and in that time, Abraham grew discouraged. He asked God questions. He wondered when it would happen, if the heir to his house would be Eliezer (Genesis 15:2). God reassured Abraham that “your very own son shall be your heir” (Genesis 15:4 ESV). The Lord made a covenant with Abraham. Covenants in those days were made when two parties sacrificed animals, and the persons making the covenant passed between the split animals (or in the case of a king and his servant, the servant would pass through by himself), symbolizing, “May I be torn apart like these animals if I don’t keep my promise.” Sounds intense, doesn’t it? Usually, the servant would walk between the animals. But instead, God put Abraham into a deep sleep and passed through the animals Himself. In other words, He was saying that He would be the One to pay the price if the covenant was broken (Genesis 15). Abraham didn’t always remain perfectly faithful because, like the rest of us, he’s a sinner and unable to be perfect before a holy God. And one day, God fulfilled His promise, allowing Jesus, who is fully God and fully man, to be broken in atonement for all the sins we’ve committed and the broken promises we’ve ever made. Isn’t that such a beautiful picture? In Genesis 16, however, Abraham and Sarah (at the time still called Abram and Sarai) took matters into their own hands. Sarah suggested to Abraham that he “go in to my servant; it may be that I shall obtain children by her” (v. 2b). Abraham listened to his wife and had a child through Hagar. God doesn’t waste anything, and every child, no matter how they are conceived, is a gift and a blessing. However, that doesn’t mean there isn’t pain and conflict as a result of our actions. Intersecting Faith & Life: When we wait so long for something, we often begin to lose hope and think we must take matters into our own hands. 10 years after God made the promise that he would make of Abraham a great nation, the man and his wife still didn’t have a child. Sometimes, the Lord asks us to knock, move forward in faith, and do something (Matthew 7:7). Other times, the Lord asks us to quiet our hearts and be still before Him (Psalm 46:10). In Abraham and Sarah’s story, God asked them to believe (Hebrews 11:11, Genesis 15:6, Romans 4:18). God called them to go from their country and kindred to a land that He would show them, but after that, He didn’t have specific instructions. No doubt it made them wonder if they were supposed to do something, which is why Sarah gave Hagar to Abraham as a wife. Perhaps then she could bear a child through her servant. But that was not what God had meant. No, Sarah herself would bear a son. The Lord had spoken the word. No word from the Lord will return empty. It shall accomplish that which He has purposed and shall succeed in the thing for which He sent it (Isaiah 55:11) and “For still the vision awaits its appointed time; it hastens to the end—it will not lie. If it seems slow, wait for it; it will surely come; it will not delay” (Habakkuk 2:3 ESV). Pray with me: Dear Father, I thank You that Your Word is a lamp to my feet and a light to my path (Psalm 119:105). I confess I often doubt Your Word and want all the answers rather than trusting You to take the next step. When I am in a season of “fog” like Moses, help me to listen for Your voice. When I am in a season of “waiting” like Abraham, help me to trust Your timing over my logic. Protect me from taking matters into my own hands, and give me the grace to be still when You say “wait” and the courage to move when You say “go.” Thank you for keeping Your promises, even when I am weak. In Jesus’s Name, Amen Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

When Luke records Jesus commanding the Twelve to take nothing for the journey, neither staff, nor bag, nor bread, nor money, he activates a deliberate stripping that recalls the scriptural logic of exile as exposure. The Hebrew root ג-ל-ה (gimel-lamed-heh) can function as “to uncover” or, by extension, “to go into exile,” linking displacement with nakedness in the prophetic texts themselves. There, exile is repeatedly portrayed as being uncovered, stripped naked, and shamed before the nations. Nakedness is not merely physical but signals dispossession and removal from the land. In Luke 8, the Gerasene demoniac embodies this condition, naked, outside the city among the tombs, cut off from communal and tribal life, a living figure of exposure in exile. When Jesus restores him, he is clothed and seated in his right mind, and he is commanded to return home to bear fruit as a witness, with nothing in hand but the knowledge of his sins and the command of God. Immediately afterward, in Luke 9, Jesus sends the Twelve out divested of staff and supplies, stripped of institutional and tribal supports, and of any authority derived from them. Though not naked in body, they are stripped of the signs of power, protection, affiliation, and provision. Both the demoniac and the Twelve thus reflect the same scriptural function: exile as nakedness, and exposure out in the open as the precondition of restoration for mission.ῥάβδος (rhabdos) / מ-ט-ה (mem-ṭet-heh)Staff; tribe, delegated power. From the triliteral root נ-ט-ה (nun-ṭet-heh), to stretch out, to extend, to incline.“And you shall take in your hand this staff [מַטֶּה (maṭṭeh)] with which you shall do the signs.” (Exodus 4:17)The staff represents what is stretched out. In Exodus, it symbolizes the instrument through which delegated authority operates, acting as an extended hand. In Numbers 17, each leader brings his staff, which denotes his tribe. Extension here signifies lineage: what is stretched out becomes a branch, and that branch becomes a tribe. Thus, the rod is not just wood but a visible symbol of authority and continuity, indicating the ordered descent and delegated power.ῥάβδος (rhabdos) / ש-ב-ט (šin-bet-ṭet)Rod, scepter, tribe. From the triliteral root ש-ב-ט (šin-bet-ṭet), associated with striking and ruling.“You shall break them with a rod [בְּשֵׁבֶט (be-šebeṭ)] of iron.” (Psalm 2:9)The rod is the instrument of rule. It disciplines, enforces, and governs. In Proverbs, it corrects; in Isaiah, it becomes the rod of divine anger; in royal psalms, it signifies sovereign authority. The same word names a tribe, linking governance with structure. The rod is therefore not merely a stick but embodied jurisdiction, the visible sign of judicial and royal power.ῥάβδος (rhabdos) / ק-ל-ל (qof-lamed-lamed)Rod; stick; branch, to be light, slight.“And the Philistine said to David, ‘Am I a dog, that you come to me with sticks [בַּמַּקְלוֹת (ba-maqqelot)]?'” (1 Samuel 17:43)This rod belongs to the field, not the throne. It is the shepherd's implement, the ordinary support of the traveler. In Genesis 30 Jacob uses rods in the tending of flocks; in Samuel David carries them into battle as a shepherd confronting a warrior. The stick here signifies pastoral presence rather than institutional authority. It is wood in the hand of the lowly, not the emblem of a court.ῥάβδος (rhabdos) / ש-ע-ן (šin-ʿayin-nun)Staff of support. From the verbal root ש-ע-ן (šin-ʿayin-nun), to lean upon, to rely.“Behold, you are trusting in Egypt, that broken staff [מִשְׁעֶנֶת (mišʿenet)] of reed.” (Isaiah 36:6)The staff here is what one leans upon. It represents reliance, alliance, and structural backing. When it breaks, dependence collapses, and the individual who is leaning on it falls. The rod becomes a metaphor for political trust and misplaced confidence. It is not an instrument of striking but of support, the symbol of that upon which stability rests.ῥάβδος (rhabdos) / שַׁרְבִיט (šarbiṭ)Scepter; royal staff. Likely a Persian (modern-day Iran) loanword associated with imperial authority.“If the king holds out the golden scepter [שַׁרְבִיט (šarbiṭ)] that is in his hand, he shall live.” (Esther 4:11)In Esther, the rod is sovereignty compressed into a single gesture. Life and death depend on whether it is extended. It is not the shepherd's staff, not the tribal symbol, not the rod of discipline. It is ceremonial kingship embodied in gold. The scepter draws the line between execution and mercy, exclusion and acceptance. Authority is visible, concentrated in the king's hand.But does the king's own life ultimately matter? A wise leader knows that his life is of little value because it does not belong to him. As Jesus commands, the sign of God is neither the owner, the support, nor the strength of God's many peoples. There is no god but God. Scripture repeatedly shows, through Persian rulers like Cyrus and Xerxes, that real control belongs neither to Israel, nor to the king, nor to the empire. Sovereignty belongs to God alone, who governs history itself, directing kings as easily as he directs the sun and the moon, according to his plan.πήρα (pera)Shepherd's bag.“And he took his staff [τὴν ῥάβδον (ten rabdon)] in his hand and chose for himself five smooth stones from the brook and put them in the shepherd's bag [εἰς τὴν πήραν τὴν ποιμενικήν (eis ten peran ten poimeniken)]…” (1 Samuel 17:40 LXX)David advances toward Goliath carrying two things: the rabdos (ῥάβδος) and the pera (πήρα). The rabdos is the shepherd's staff, the maqel (מַקֵל), a rod in the hand of one who tends flocks. The pera is the shepherd's satchel, the container of stones and the place of stored provision. One extends the arm; the other holds what sustains the strike. This is the only occurrence of pera (πήρα) in the Septuagint.The five stones evoke Torah, the Five Books. Their smoothness carries the root ח-ל-ק (ḥet-lamed-qof) / ح-ل-ق (ḥāʾ-lām-qāf). In Hebrew, ḥalaq is to divide, to apportion, to allot. In Arabic, ḥalaqa is to shave, to make smooth, to strip bare. These are not separate functions. To smooth a stone is to shape it by removal. To allot land is to cut it from the whole. The triliteral holds division and preparation together.The brook itself sharpens the resonance. Naḥal (נַחַל), from the root נ־ח־ל (nun-ḥet-lamed) / ن-ح-ل (nūn-ḥāʾ-lām), in Hebrew is a wadi, a seasonal stream. But the same consonants in both languages yield naḥalah (נַחֲלָה), naḥala (نَحَلَ) / niḥla (نِحْلَة) inheritance, endowment, gift, or allotted possession. Water and land converge in the root. David reaches into the stream and draws out inheritance. Surat al-Naḥl سورة النحل refers to “The Bee,” an animal associated with provision, honey, and divinely guided producti...

Joseph's life was marked by suffering. In Genesis 40, we find Joseph in prison for a crime he did not commit. Yet, he continues to identify with the people of God, leading himself in worshiping God and suffering well, trusting that the God of his fathers had not forgotten him. Pastor Dan Rude reveals how Genesis 40 informs our suffering and the hope we have in Christ.

Something is wrong with our world.Broken families, broken relationships, broken hearts—everywhere we look the damage is obvious.But where did it begin?In Genesis 3:14–15, we discover the moment everything broke—and the very first promise that God would fix it. Even in the middle of the curse, God spoke hope. A Promised One would come. The serpent would strike His heel, but He would crush the serpent's head.In this message, we explore three life-changing truths:• Something is wrong• Someone has to pay• Someday will be the dayThe world is broken, but God did not leave us without hope. The Promised One has come—and His victory changes everything.

We all have an “Isaac” — something we hold tightly and fear losing. In Genesis 22, we'll see how God exposes our hearts, strengthens our faith, and ultimately provides a substitute. Join us as we discover how this ancient story points straight to Jesus.

Family dysfunction, hidden patterns, and control issues don't start with us—but they can stop with us. In Genesis 44, Joseph's trap exposes how we replay inherited deception instead of living from God's true inheritance: blessing through sacrifice, not control through manipulation.Watch “The Snake's Cup” on The Restoration App, Facebook, or YouTube or here: https://restoration.subspla.sh/hx3p867#thehappyrabbi #restorationseattle #JewishinSeattle

Welcome to the Grace in Focus podcast. Today, Bob Wilkin and Ken Yates are answering a question about the life of Abraham. The question relates to Genesis 22:15-18 and the […] The post In Genesis 22:15-18, Was Abraham Justified Only Before Men? appeared first on Grace Evangelical Society.

Wednesday March 4, 2026II Week of LentToday's readings move us inward—into conscience, community, and the condition of the heart.In Genesis 42:18–28, Joseph's brothers begin to feel the weight of their past. “In truth we are guilty concerning our brother,” they confess. What they once buried now surfaces. Fear grips them as silver is returned to their sacks, and they ask, “What is this that God has done to us?” Conviction is no longer abstract—it is personal. God is stirring their hearts toward repentance.In 1 Corinthians 5:9–6:11, Paul calls the church to clear moral distinction. Believers are not to mirror the broken patterns around them. “Such were some of you,” he reminds them—but they have been washed, sanctified, justified in the name of the Lord Jesus Christ. The gospel does not merely forgive; it transforms identity and behavior.And in Mark 4:1–10, Jesus tells the parable of the sower. The same seed falls on different soils, but the harvest depends on the condition of the ground. The issue is not the power of the Word—it is the posture of the heart. Only receptive soil bears lasting fruit.This episode invites us to allow conviction to soften us, to live as people truly washed and made new, and to cultivate hearts ready to receive and respond to the Word of God.

Focus: God's redemptive work moves from promise spoken to promise embodied as He calls Abram by grace alone. God's covenant begins with a call and is sealed with a new name. In Genesis 12, God invites Abram into a promise that will bless the world; in Genesis 17, God confirms that promise by renaming him Abraham, marking not just a future, but a transformed identity. This week reminds us that God's promises do not simply point us forward; they reshape who we are. To be called by God is to be claimed by Him, and to receive a new name rooted in grace rather than achievement. Genesis 12:1-9

Focus: Covenant faith is not only received, it is tested. In Genesis 22, Abraham is confronted with a moment that threatens to unravel the very promise he was given. Yet God proves Himself faithful, providing what Abraham could not. This story reminds us that God never tests in order to destroy, but to deepen trust and reveal His provision. This week invites us to wrestle honestly with faith under pressure and to discover that God remains faithful even when obedience is costly and understanding is incomplete. Genesis 22

Tuesday March 3, 2026 Week of LentTToday's readings remind us that God uses hard moments to awaken hearts, purify His people, and redefine belonging.In Genesis 42:1–17, Joseph's brothers stand before the very one they betrayed—though they do not recognize him. Famine drives them to Egypt, but God is driving them toward reckoning. Joseph speaks harshly, not for revenge, but to awaken conscience. Conviction is often the first step toward restoration.In 1 Corinthians 5:1–8, Paul confronts sin within the church with sobering clarity. A little leaven leavens the whole lump. Purity matters—not for appearances, but because the church belongs to Christ, our Passover Lamb. Cleansing is not cruelty; it is love that refuses to let corruption spread.And in Mark 3:19–35, Jesus faces misunderstanding from both religious leaders and His own family. Yet He redefines true kinship: “Whoever does the will of God is my brother and sister and mother.” The family of God is not formed by bloodlines, but by obedience and faith.TThis episode invites us to receive conviction as grace, to pursue holiness with courage, and to embrace the deeper belonging found in doing the will of our Father.

Monday March 2, 2026 II Week of LentToday's readings reveal how God raises the humble, confronts pride, and calls ordinary people into extraordinary purpose.In **Genesis 41:14–45**, Joseph is suddenly lifted from prison to the palace. Brought before Pharaoh, he does not claim brilliance for himself: “It is not in me; God will give Pharaoh an answer.” The years of hidden faithfulness now give way to public responsibility. Promotion comes—but Joseph's posture remains humble, anchored in God as the true source of wisdom.In **1 Corinthians 4:8–21**, Paul challenges the Corinthians' spiritual pride. While they see themselves as strong and reigning, Paul reminds them that apostolic leadership looks more like weakness, endurance, and fatherly correction. The kingdom of God does not consist in talk but in power—power marked by humility, sacrifice, and transformed lives.And in **Mark 3:7–19**, crowds press in from every direction, drawn by Jesus' authority and healing. Yet from the multitude He appoints twelve—to be with Him and to be sent out. Before influence comes intimacy. Before mission comes relationship.This episode invites us to stay humble when God elevates us, to reject shallow pride for kingdom maturity, and to draw near to Jesus—so that being with Him shapes how we are sent by Him.

Have you ever felt overlooked, used, forgotten, or invisible?In Genesis 16, we meet Hagar — a servant, a runaway, and the first person in Scripture to name God.She calls Him El Roi — The God Who Sees.This sermon explores:• What happens when people use and forget you• Why God moves toward the marginalized• How being seen by God changes everything• Why the Cross is the ultimate proof that heaven sees youYou may feel unseen by people…But you are fully seen by God — pursued, heard, and cared for.

In Genesis 15, Abram wrestles with doubt while waiting for God's promises. This message explores how honest questions can deepen—not destroy—faith. Discover how to look up to God's promise, lean into his faithfulness, and let go of the need to save yourself.If you haven't already, click ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠HERE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ to download the Sermon Application Guide to follow along.For more information on how to get connected with Five Oaks Church, visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.fiveoaks.church/connect-me

In Genesis 4, we discover that sin isn't just something we do. It's a power. It crouches. It waits. It desires to rule us.Through the contrast between Cain and Abel, we uncover:The seriousness of sin — its predatory nature and destructive powerThe subtlety of sin — how comparison, pride, self-pity, and hidden lust quietly reshape our heartsThe hope of the gospel — how the blood of Jesus speaks a better word than the blood of Abel (see Hebrews 12:24)Even in judgment, we see a God who is both just and astonishingly gracious. Cain never repents—yet God still protects him. Why? Because God's kindness is meant to lead us to repentance.This message ultimately points us to the “better Abel”—Jesus Christ—whose blood doesn't cry out for vengeance, but for mercy.If sin is crouching at your door, this sermon will show you how victory is found—not in self-mastery—but in surrender to Christ.

Homily for the Sunday of Orthodoxy On the Sunday of Orthodoxy, the Church celebrates more than the restoration of icons in 843; she proclaims the full implications of the Incarnation. Drawing from St. John of Damascus, St. Theodore the Studite, Genesis, and the theology of beauty, this homily explores how Christ restores not only matter, but humanity's creative vocation. In Him, we are not merely icons — we are iconographers, shaping our marriages, friendships, and parishes into visible proclamations of the Gospel. --- The Restoration of the Image — and the Hands That Shape It Today we celebrate the restoration of the holy icons. In the year 843, after years of persecution and confusion, the Church once again lifted up the images of Christ, His Mother, and the saints. The Church proclaimed that icons are not idols. They are not violations of the commandments. They are proclamations of the Gospel of salvation through our Lord Jesus Christ. But if we reduce this feast to a historical victory or a doctrinal correction, we miss its depth. The Sunday of Orthodoxy is not only about winning a theological argument or correcting decades of injustices. It is about restoring something in humanity itself. We were made in the image and likeness of God.  Our image is corrupted not just by sin, but by a particular way of missing the mark: bad theology.  This isn't just about the suitability of having icons in worship; it's about us and our role in the Great Restoration. I. Matter and the Incarnation [You see,] Iconoclasm was not merely about pictures. It was about mediation. Can matter reveal God? Can created things proclaim the uncreated? [And especially this:] Can human hands shape something that participates in divine glory? On the first two questions, St. John of Damascus, answered with stunning clarity: "I do not worship matter; I worship the Creator of matter who became matter for my sake." And again: "When the Invisible One becomes visible in the flesh, you may then depict the likeness of Him who was seen." The Incarnation changes everything. If Christ truly assumed flesh — if He entered matter — if He allowed Himself to be seen and touched — then matter is not a barrier to communion. It becomes a vehicle of it. St. Theodore the Studite pressed this further. To reject the icon, he argued, is to weaken the confession that Christ truly became man. If He can be described in words, He can be depicted in color. We know that;"the honor given to the image passes to the prototype." The icon does not trap Christ in wood and paint; it confesses that He truly entered history. The restoration of the icons is the restoration of the Incarnation's full implications. II. Genesis: The First Iconography But to understand this feast completely, we must go back to Genesis. In the beginning, God creates. He speaks, and the world comes into being. And again and again we hear: "It is good." And finally: "It is very good." Creation is not neutral. It is beautiful. It reveals without containing. And in its beauty, it points beyond itself. Creation itself is iconographic. And humanity is made in the image and likeness of God.  And here I don't mean as an icon of Him.  We are going deeper into the mystery. Adam is placed in the garden not merely as a spectator, but as a cultivator. He names. He tends. He shapes. He receives creation from God and participates in its ordering. Humanity's vocation was always creative — not to rival God, but to cooperate with Him. Sin distorted that vocation. Instead of shaping toward communion and moving things to greater grace, we grow thorns and thistles.  Creation groans in travail.  And in our fallenness we forget the beauty of creation and turn it into an instrument to satisfy our own desires.  [We exercise the power poorly, without grace.] Some think that this misunderstanding came about as a result of the enlightenment or of capitalism.  Today we are reminded that the temptation to pervert our role in creation is much, much, older – iconoclasm was just another in a long line of perversity and deception. Iconoclasm is not only the smashing of panels. It is the denial that creation — and humanity — can [and should] bear glory. III. The Icon as Transfigured Humanity Leonid Ouspensky reminds us that the icon is not simply religious art. It is dogma in color. It expresses the Church's lived experience of salvation. The icon does not portray humanity as it appears in fallen naturalism [there are no shadows], but as it is restored and transfigured in Christ. The elongated figures. The stillness. The inverted perspective. These are not stylistic quirks. They proclaim something: Man is not closed in on himself.  He is opened toward eternity.vThe icon reveals humanity healed. The restoration of icons in 843 was not merely permission to paint. It was the declaration that man, in Christ, may once again shape matter toward glory. IV. Beauty That Forms Vision We have spoken often about beauty. Beauty is not decoration. It is goodness and truth made visible. The Church building is not a neutral space. It is a reordered world. The dome lifts our eyes. The iconostasis teaches hierarchy without domination. The chant trains our breath and disciplines our attention. Beauty heals perception.  Iconoclasm was not only doctrinal confusion. It was blindness. Orthodoxy restores sight. V. The Turn: You Are an Iconographer But now we must go deeper. The Sunday of Orthodoxy is not only about painted panels. It is about restored humanity. As a member of the royal priesthood, made in the image and likeness of God;  You are a subcreator [Tolkein). You are an iconographer. In Genesis, God creates — and then entrusts creation to man. Humanity was made not only to reflect glory, but to cultivate and shape the world so that it reveals and glorifies God more clearly. Christ restores that vocation to you, His royal priesthood. If He is the true Image of the Father, and if we are renewed in His likeness through Christ, then our creative capacity is healed. And this means, most especially, our relationships.  Only a few of us have the eye and hand to be iconographers in the classic sense [I don't], but all of us are called to paint, as it were, our love with the people around us. Every word is a brushstroke. Every graceful silence lays background color. Every act of patience draws a line. Every act of pride distorts proportion. We are painting our marriages. We are composing our friendships. We are shaping the soul of our parish. The question is not whether we are iconographers; whether we are artists. The question is what we are painting; what we are creating. Marriage Marriage is not two finished icons placed side by side. It is collaborative iconography. Patience becomes the background wash. Forbearance outlines the figures. Forgiveness restores the light when shadows creep in. An icon must have proportion and balance. So must a marriage. If one insists always on being right, the lines warp. If resentment lingers, the colors darken. But when humility returns again and again, the image clarifies. Friendship Friendship is also creative labor. We shape one another through attention and restraint. Do we magnify one another's anger? Or soften it? Do we sharpen cynicism? Or cultivate gratitude? True friendship paints with gentleness. Patience lays the foundation. Forbearance preserves harmony. Grace keeps the symmetry intact. When two friends bear one another quietly, Christ becomes visible between them. Parish We have a lot of art here, but a parish is not a museum of icons. It is a workshop. Every unseen act of service adds gold leaf. Every quiet forgiveness restores damaged color. Every refusal to gossip preserves the symmetry of grace. The beauty of a parish is not first in its architecture. It is in the patience of its people. Conclusion St. John of Damascus defended matter. St. Theodore defended the Incarnation. Ouspensky reminds us that the icon reveals man transfigured. The Sunday of Orthodoxy proclaims that in Christ, humanity's creative vocation is restored. Matter can bear glory. Human hands can proclaim truth. Relationships can reveal Christ. In Christ, our sight is healed. In Christ, our hands are healed. The only question remaining is this: What are we painting? Amen.  

This Sunday we begin a brand-new series leading us toward Resurrection Sunday, tracing the gospel story from the very beginning. In Genesis 3, we'll see that the moment sin entered the world, God spoke a promise: a Redeemer was coming. If you've ever wondered why the world feels broken — or why your own heart does — this is where the story starts.

Series: God's Promises, Our JourneyTitle: “How Does God's Promise Shape Our Faith Journey?”Scripture: Genesis 15:1-6 NIV Habakkuk 2:4 Luke 2-3Ephesians 2:8-10Romans 4:3-5; 20-22Galatians 3:6-9, 14James 2:21-23Bottom Line: When we trust God's promise, our journey is secure—He makes us right with Him and leads us step by step.INTRODUCTIONCONTEXTSERMON OUTLINECONCLUSIONNOTESOUTLINESQUESTIONS TO CONSIDER DISCUSSION QUESTIONSMAIN REFERENCES USEDMy opening prayer: Lord God, help us grow to be and do like Jesus, while abiding in him and leading others to do the same. INTRODUCTION“The Signed Contract Before the House Exists”In 2006, we started looking for a house to buy in Summerville. We'd just accepted the position to come to Grace and were excited about what we might move into. But our excitement faded as we saw what we'd care for the money we were bringing from our last house sale. So, in the end, it made more sense for us to build a new house over buying an existing one. Imagine a young couple buying a home that hasn't been built yet.There is:• No framing• No roof• No walls• Just dirt and a blueprint or renderingBut they sign a contract.They put down earnest money.They commit financially.Why would they do that?Because they trust:• The builder's reputation• The written promise• The legal agreementThey are acting today on something they cannot yet see.That's Genesis 15.Abram:• Has no son• Has no visible nation• Has no fulfillment• Only a word from GodAnd verse 6 says he signed the contract in his heart.“Abram believed the LORD…”Faith is not pretending the house is already standing.Faith is signing your life to the One who promised to build it.That sets up:• Romans 4 — persuaded God will do what He promised• Galatians 3 — we inherit the same contract by faith• James 2 — if you signed it, you start living like itCONTEXTGenesis 15 comes at a pivotal moment in Abram's journey. In Genesis 12, God called Abram out of Ur with sweeping promises of land, offspring, and blessing — but Abram still has no child. In Genesis 13, he lets Lot choose the better land and must trust God again for the promise. In Genesis 14, Abram rescues Lot, defeats powerful kings, refuses the riches of Sodom, and is blessed by Melchizedek — demonstrating growing faith and allegiance to God alone. Yet despite spiritual victory, the central promise remains unfulfilled: Abram is aging, Sarai is barren, and the land is still occupied by other nations. Genesis 15 opens in that tension — between promise and fulfillment, between faith and visible reality — and God responds not with rebuke, but with covenant.OUTLINE (with references):1. Fear Meets God's Promise (Genesis 15:1-2): Abraham's fears—reprisal and no heir—are met by God's protection and provision.2. Who God Is in the Journey (Genesis 15:1, 5): Present, protector, provider, sovereign, life-giver—all shaping trust.3. Faith Receives God's Promise (Genesis 15:6): Abraham believed, and it was credited as righteousness.SERMONReview from Genesis 12:1-3:God Is the Initiator of RedemptionGod Calls His People to Trust Him Before They Understand HimGod's Blessing Is Never Merely Personal—It Is MissionalGod Promises to Anchor His People in Uncertain Times & PlacesGod's People Respond with Obedience, Worship, and Witness1. Fear Meets God's Promise (Genesis 15:1-2): Abraham's fears—reprisal and no heir—are met by God's protection and provision.2. Who God Is in the Journey (Genesis 15:1, 5): Present, protector, provider, sovereign, life-giver—all shaping trust.The stars in the sky in Uganda. (Show Chris' pic)"On a clear night, at most 5,000 individual stars can be seen with the naked eye, as well as objects like the fuzzy outline of the Andromeda Galaxy, with its estimated 100 billion stars, 2.5 million light years away!" -Lennox, p. 113"ACCORDING TO THE WRITERS of Hebrews and the Genesis record, the link between faith and righteousness was not a New Testament invention, nor was it even a patriarchal innovation. Instead, the dynamic connection between faith and righteousness is rooted in primeval history well before the flood. The lives of three famous pre-diluvians-Abel, Enoch, and Noah— make this very clear.Of Abel we read, "By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks" (Hebrews 11:4). Faith-righteousness was exemplified in earth's first family by the second son of Adam and Eve.Of Enoch Genesis says, "Enoch walked with God, and he was not, for God took him" (5:24). The metaphor "walked" indicates closest communion and intimacy—a righteous life. Enoch's godly walk grew out of his faith, as Hebrews makes so clear: "By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him. Now before he was taken he was commended as having pleased God" (11:5). According to verse 6, his God-pleasing faith believed that "God is" (literal translation of the Greek)-that the sovereign God of creation is God. He also believed that God "rewards those who seek him"-that God is positively equitable.As a result, Jude 14, 15 records that he became a preacher of righteousness, apparently for his entire life, for some three centuries! Enoch's life demonstrated a righteousness based on faith.Of Noah Genesis says, "Noah was a righteous man, blameless in his generation. Noah walked with God" (6:9). That Noah "walked with God" identifies him with the godly character of Enoch. But even more significant, the statement that "Noah was a righteous man" is the first occurrence of the word righteous tsadiq) in the Bible. Noah's righteousness was not derived from his being perfect or any antecedent righteousness, but because he believed God, as the writer of Hebrews explains: "By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household" (11:7). The biblical doctrine of imputed righteousness (a righteousness from God) began here in primeval history before the flood!" -Hughes, pp. 221-2223. Faith Receives God's Promise (Genesis 15:6): Abraham believed, and it was credited as righteousness.Cross-References for Genesis 15:6 - Faith credited as righteousness. #core• Romans 4:3-5, 20-22 - Faith credited as righteousness. #standing #position• Galatians 3:6-9, 14 - Faith connects us to the promise. #family #mission #nations• James 2:21-23 - Faith is active, not passive. #living #practical #behaviorsBottom Line: When we trust God's promise, our journey is secure—He makes us right with Him and leads us step by step.So How Does God's Promise Shape Our Faith Journey?He brings security, confidence and peace because of who he is and what he does as our personally present provider and protector.More application:First, when you face fear—whether fear of the future or uncertainty—remind yourself that God is both your protector and provider. Concretely, when you face a major decision, begin by praying for His presence in it.Second, trust in God's promise of righteousness—when you feel inadequate or guilty, recall that your standing is secure by faith. For example, when you fail, don't retreat—confess and continue walking with Him.Third, active faith leads to action—like Abraham, step forward in obedience. If God's promise is sure, what step of obedience is He calling you to right now?Fourth, when considering your connection to God's larger promise (like in Galatians 3), remember that your faith ties you to a bigger family of faith. Practically, live out that community—extend grace and include others in your faith journey.Finally, as James 2 emphasizes, ask yourself: How is my faith visible in action this week? Identify one tangible act of service or obedience you'll do in response to trusting Him.CONCLUSIONBottom Line: When we trust God's promise, our journey is secure—He makes us right with Him and leads us step by step.“The Shield You Carry vs. The Shield You Trust”You could return to Genesis 15:1:“Do not be afraid, Abram. I am your shield…”In ancient warfare, a shield only works if you trust it enough to stand behind it.If a soldier:• Keeps peeking out• Keeps lowering the shield• Keeps running forward in panicThe shield cannot protect him.The issue is not whether the shield works.The issue is whether he will stand behind it.Abram's fear was real:• Eastern kings• No heir• An aging bodyGod doesn't say:“Be brave.”He says:“I am your shield.”And Abram stands behind that promise.Romans 4 says he was fully persuaded.Galatians 3 says we now stand in that same promise.James 2 says if you really trust the shield, you'll fight differently.So the question becomes:Are you standing behind the Shield?Or are you trying to carry your own?That lands the plane cleanly on:• God as protector• God as provider• Faith that rests• Faith that actsINVITATIONPeter puts it all in perspective in his first sermon:““Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.” When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”” ‭‭Acts‬ ‭2‬:‭36‬-‭39‬ ‭NIV‬‬How do we respond? Answer 2 questions:Take out a card or piece of paper right now. Write down the answer to these questions: What is God saying to me right now?What am I going to do about it? Write this down on a sheet of paper. What I hear you saying, Lord, is ___________________.[my name] is going to believe/do __________________________________________________ as a result.Finally, share this with your Home or Mission group this week when you gather as a testimony about what God is doing in your life. You don't have to get too specific to give him praise.Lord's Supper, 1 Cor 11:23-26 is good passage.Also, say something like, "Christ has died, Christ is risen, Christ will come again." (past, present, and future)PrayNOTES"As Von Rad has said, "But above all, his righteousness is not the result of any accomplishments, whether of sacrifice or acts of obedience.Rather, it is stated programmatically that belief alone has brought Abraham into a proper relationship to God."This understanding is revolutionary! Circa 2000 B.C., Abram was declared righteous because of his belief. This declaration was in profound accord with the primeval fathers Abel, Enoch, and Noah. Furthermore, the principle has remained operative through both primeval and patriarchal history and the entire old-covenant era and is the foundation of the new covenant." -Hughes, p. 225"It has always been the same-in primeval times and patriarchal times. under the old covenant and the new covenant: Faith brings righteousnessand salvation.So it was for Abel: "By faith Abel offered to God a more acceptable sacrifice than Cain" (Hebrews 11:4). Abel was saved by faith, a faith that was not alone because it produced better works than Cain.So it was for Enoch: "By faith Enoch was taken up so that he should not see death" (Hebrews 11:5). But Enoch's faith was such that he "walked with God" (Genesis 5:22) before he was no more. His faith was a real faith a faith that worked.So it was for Noah: "By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith" (Hebrews 11:7). Noah's profound faith produced a profound obedience. And his works were monumental: "He did all that God commanded him" (Genesis 6:22; cf. 7:5, 9, 16). His was a faith that worked.So it was with Abram: "By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going" (Hebrews 11:8). "By faith Abraham, when he was tested, offered up Isaac" (v. 17a.). Abraham was saved by faith alone-a faith that was not alone faith that works!We conclude this study with two penetrating questions. Have you rested your faith on God the Son, Jesus Christ, alone for your salvation? That is the first question. Are you trusting your works or Christ? Now if you answer, I am trusting Christ alone," then the second question is, has your faith produced works? Is your faith real enough that it has changed your life? These are salutary questions because you are saved by faith alone. But if it is true faith, it is faith that is not alone but a faith that works." -Hughes, p. 218"When someone is called 'a person of faith' it usually means that they are adherents of a particular religious tradition. It does not normally refer to the obvious yet frequently overlooked fact that everyone exercises faith every day in a myriad different ways - just think what would happen if people did not place their faith/trust in maps, traffic lights, electric appliances, or doctors, surgeons, pilots, lawyers and so on. In that important sense, everyone is a person of faith. Faith, as such, is not a religious concept." -Lennox, p. 117Below is:1. A refined opening (pastoral tone)2. A clean covenant pivot3. A governing Big Idea4. A simple sermon skeleton that keeps the focus where it belongs

Watch the Devotion Based on Genesis 12:1-8 PCSing with a Promise How many times have you moved in your lifetime? For military personnel, the number can get pretty high. And let's be honest—moving is hard. Household goods get broken or delayed. You might arrive not knowing a single person. There's no guarantee you'll make friends quickly or that you won't feel lonely. PCS orders may send you somewhere new and much of it feels uncertain. In Genesis 12, the LORD gave Abram orders that sounded a lot like PCS orders: “Go…to the land I will show you” (Genesis 12:1). Except Abram had no map. No intel brief. No sponsor waiting at the gaining unit. Abram was 75 years old. He and his wife had no children. And yet, the LORD attached promises: “I will bless you… and all peoples on earth will be blessed through you” (Genesis 12:2-3). And Abram went—over a thousand miles on foot—not because he had guarantees, but because the LORD had spoken. Abram moved under promise. You do, too. In your vocation, God calls you to go—to new duty stations, new homes, new communities. But he sends you with promises. He promises to be with you. He promises daily bread. He promises forgiveness when you fall into sin. He promises that in Christ, you are declared righteous before him—not because of your strength, but because of Jesus' perfect life and innocent death for you. At times, PCS moves strain you emotionally, physically, and spiritually. You may wonder if God sees you in the transition. But his promises don't change with your zip code. The same God who called Abram calls you by his Word. The same God who kept his promise—bringing Isaac, then Jacob, then King David, and finally Jesus into the world—has kept his promise to save you. In Christ, you will not perish but have eternal life. And that's the final PCS, isn't it? Not to another duty station or another town, but to the place Christ has prepared for you. A permanent home where there are no more goodbyes, no loneliness, no uncertainty. Until then, wherever the military sends you, you live under God's unchanging promise. You are PCSing—with a promise. Prayer: Lord God, you called Abram to go with nothing but your promise, and you proved yourself faithful. As military members move through the many changes of military life, remind them that your promises in Christ never fail. Especially watch over those deployed and their families. There is a lot of uncertainly right now, Lord. Do as you've promised: be with us, provide for us, forgive us, and keep our eyes fixed on our eternal home with you. Amen. Written and recorded by Rev. Paul Horn, WELS National Civilian Chaplain to the Military, San Diego, California. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. Note: Scripture reading footnotes are clickable only in the web version.

Owen was on holiday abroad when he received a disturbing message from a colleague: “The boss is looking to replace you.” Deeply upset, he prayed one morning at dawn and asked God: “Where are you?” Then, he went to the window to open the curtains—and spotted a huge, beautiful rainbow suspended above the lake outside. Immediately, a comforting warmth gushed over him. “It was as if God was simply telling me, ‘It’s okay, I’m here,’” he recounted later. In Genesis 9, God promised not to destroy the earth through a flood again. He promised, “Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth” (v. 16). This covenant was everlasting and unconditional. It depended totally on God’s protection and provision, not on humanity’s performance. And it was just the first of many promises God would make to His people. Jesus, too, said: “Surely I am with you always” (Matthew 28:20). God doesn’t promise that we won’t suffer. But He does promise His ever-present comfort and personal presence. We may not get “rainbow answers,” but we have His assurance that no matter what happens to us in life, He’s always there for us, and we can draw on His strength, comfort, and presence.

Thursday February 26, 2026I Week Of LentToday's readings remind us that integrity, maturity, and mercy are formed under pressure.In Genesis 39:1–23, Joseph rises in Potiphar's house because “the Lord was with him.” Even when falsely accused and thrown into prison, that same phrase is repeated—*the Lord was with Joseph. Favor does not prevent hardship, and faithfulness does not always yield immediate reward. But God's presence remains steady in both promotion and prison.In 1 Corinthians 2:14–3:15, Paul contrasts spiritual maturity with spiritual infancy. The natural mind cannot grasp the things of the Spirit, and believers are urged to grow beyond jealousy and division. We are builders on a foundation already laid—Jesus Christ. What we construct with our lives will be tested, and only what is built on Him will endure.And in Mark 2:1–12, four friends lower a paralyzed man through a roof to reach Jesus. Before healing the body, Jesus forgives the man's sins—revealing that His deepest authority is over the human heart. The scribes question Him, but the crowd leaves glorifying God.This episode invites us to remain faithful when unseen, to build wisely on Christ as our foundation, and to trust the Son who not only heals—but forgives and restores from the inside out.

Today's readings hold together suffering, simplicity, and the unmistakable power of Christ.In Genesis 38, we step into a messy and morally complicated chapter in Judah's life. Deception, injustice, and hidden sin unfold—but so does unexpected courage and eventual acknowledgment of wrongdoing. Even within fractured family lines and flawed decisions, God is quietly preserving the lineage through which His redemptive plan will move forward. Grace works in places we would rather skip.In 1 Corinthians 2:1–13, Paul reminds the church that the gospel did not come with eloquence or impressive rhetoric, but with a simple proclamation: Christ crucified. True wisdom is revealed by the Spirit, not discovered by human brilliance. The deepest truths of God are spiritually discerned, not intellectually mastered.And in Mark 1:29–45, Jesus heals Peter's mother-in-law, cleanses a leper, and ministers to crowds in need. His authority is not distant—it is compassionate and near. He touches the untouchable and restores the forgotten. Yet He also withdraws to pray, anchored in communion with the Father.This episode invites us to trust God in the hidden chapters, to depend on the Spirit for true understanding, and to draw near to the compassionate Savior whose power restores and whose purposes never fail. Wednesday February 25, 2026I Week Of LentThis is the unfiltered and unscripted daily podcast of Dr. Terry Rolen. Whether you're a devout Christian seeking spiritual growth or someone curious about the teachings of the Bible, this whimsical podcast offers a dynamic, relatable platform for deepening your faith and understanding.

"Marriage is just a social construction." You've probably heard this phrase before. Is this true? Definitely not. Marriages are constructed by God. In Genesis 2, God lays out the playbook for marriage. Join Stephen, Jonathan, and Corbin as they discuss the biblical view of marriage as God intended it. 

In Genesis, Jacob gives a helpful illustration of how to prepare for death and bless others in the process. Perhaps you'd like to follow Jacob's example, but you just don't know where to begin? Hear some practical tips on Truth For Life with Alistair Begg. ----------------------------------------- • Click here and look for "FROM THE SERMON" to stream or read the full message. • This program is part of the series ‘The Hand of God, Volume 2' • Learn more about our current resource, request your copy with a donation of any amount. Helpful Resources - Learn about God's salvation plan - Read our most recent articles - Subscribe to our daily devotional Follow Us YouTube | Instagram | Facebook | Twitter This listener-funded program features the clear, relevant Bible teaching of Alistair Begg. Today's program and nearly 3,000 messages can be streamed and shared for free at tfl.org thanks to the generous giving from monthly donors called Truthpartners. Learn more about this Gospel-sharing team or become one today. Thanks for listening to Truth For Life!

In Ephesians, Paul reveals that marriage is more than a relationship—it's a living picture of Christ and His Church. In Genesis 2:24, the “one flesh” union points to a greater mystery fulfilled in Jesus. This message confronts cultural narratives of power struggles, passivity, and independence, and calls couples back to God's design. Husbands are challenged to lead through sacrificial love, and wives to respond with life-giving partnership. When we embrace this divine choreography, our marriages become a bold declaration of the gospel to the world.

In Genesis, Jacob gives a helpful illustration of how to prepare for death and bless others in the process. Perhaps you'd like to follow Jacob's example, but you just don't know where to begin? Hear some practical tips on Truth For Life with Alistair Begg. To support this ministry financially, visit: https://www.oneplace.com/donate/163/29?v=20251111

In Genesis, Jacob gives a helpful illustration of how to prepare for death and bless others in the process. Perhaps you'd like to follow Jacob's example, but you just don't know where to begin? Hear some practical tips on Truth For Life with Alistair Begg. To support this ministry financially, visit: https://www.oneplace.com/donate/163/29?v=20251111

Even though most U.S. homes have at least one copy of the Bible, few know what's in it.There are all sorts of things: wisdom for living, history, spiritual food. It's the Bible's practical value that hooks most people who read it. The Bible says a lot about money, how to raise kids, and even how to strengthen your marriage.It also tells us a lot about forgiveness. Forgiveness is mentioned dozens of times in the Bible. In Genesis 33, Esau forgives his brother Jacob's treachery in stealing his birthright. And the most famous example is the forgiveness Jesus chooses on the cross, as His accusers and executioners mock Him. Think about how hard that was! It gives some perspective on our own situations in life.When you think about it, the entire theme of the Bible from Genesis to Revelation is one of forgiveness. Man chose to bring sin into the world and defy God's perfect plan. Yet God didn't leave us in that state. He made a way for our sins to be put away forever. Jesus Christ became the vessel through which forgiveness could be extended on an epic scale.One of the most difficult passages in all the Bible is found in the New Testament. Matthew 5:43–45 says, “You have heard the law that says, ‘Love your neighbor' and you hate your enemy. But I say, love your enemies! Pray for those who persecute you! In that way, you will be acting as true children of your Father in heaven.”In the here and now, is there anything more difficult than forgiving a mocking enemy?There are people in the world who delight in making others miserable their whole lives. But Jesus is telling us forgiveness is possible. The key is when we take the long view. We must mentally and emotionally take ourselves out of the pain we're experiencing right now. Think of the future. Begin imagining the most wonderful healing that can take place between enemies.That's what God did for us. The Bible tells us He is holy and cannot look on sin. Yet in Genesis Chapter 3, God began the process of grace. In the Gospels and in Paul's letters, we see Him continuing to be patient with us. And then in Revelation, the long view: God takes our acts of forgiveness and makes a powerful, redemptive new world. And we can look forward to that.Let's pray.Father, thank you for having mercy on us in every way. Sometimes we need to forgive someone, and sometimes the shoe is on the other foot. Help us to read your Word and act on your commands to forgive. Especially when it hurts. In Jesus' name, amen. Change your shirt, and you can change the world! Save 15% Off your entire purchase of faith-based apparel + gifts at Kerusso.com with code KDD15.

Monday February 23, 2026I Week of LentToday's readings remind us that God's purposes often begin in obscurity, tension, and testing.In Genesis 37:1–11, Joseph receives dreams of future exaltation—but those dreams stir jealousy and division within his own family. What God reveals in promise does not always unfold in peace. Sometimes destiny is planted in dysfunction, and faith must hold steady while the story develops.In 1 Corinthians 1:1–19, Paul confronts a divided church tempted to rally around personalities and human wisdom. He redirects them to the cross—the true center of unity and power. The message of Christ crucified may seem foolish to the world, but it is the very wisdom and power of God.And in Mark 1:1–13, the Gospel opens with urgency: “The beginning of the good news of Jesus Christ.” From John's call to repentance, to Jesus' baptism and the Father's affirmation, to the Spirit leading Him into the wilderness—God's redemptive plan moves forward with purpose. Before public ministry comes testing; before glory comes obedience.This episode invites us to trust God's dreams even when misunderstood, to center our lives on the cross rather than personalities, and to embrace both affirmation and wilderness as part of God's unfolding work.

In Genesis 31, we witness tension, deception, broken trust, and family conflict. Book of Genesis chapter 31 tells the story of Jacob fleeing from Laban after years of manipulation and unfair treatment. Despite human unfaithfulness, selfishness, and deceit, one truth shines clearly: God remains faithful. -Do you want to be an active member of 21c Moses? Then, consider becoming a 21c Moses Patreon! Click the link for more info: https://patreon.com/user?u=45306220&utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=creatorshare_creator&utm_content=join_link -If you want to donate to 21c Moses Ministry, please click the link: https://www.paypal.com/donate/?hosted_button_id=P4LC3BE2S3JGA -Please check our website: https://21cmoses.com ©2026 21c Moses #21cMoses #BibleTeaching #DailyBibleStudy

In Genesis 11:27–12:20, Abraham responds to God's call with both faith and fear. This sermon explores what it means to audit our own response to God—especially when his promises require waiting, courage, and trust. Where might God be inviting you to deeper obedience today?If you haven't already, click ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠HERE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ to download the Sermon Application Guide to follow along.For more information on how to get connected with Five Oaks Church, visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.fiveoaks.church/connect-me

Grief is unavoidable. Even for people of deep faith. In Genesis 23, Abraham stands at the graveside of Sarah. He weeps. He negotiates. He buries. And in the middle of sorrow, he makes a stunning declaration of hope — not in circumstances, but in God's promises. This message reminds us that faith does not erase […]

In Genesis 22:5 we find the first mention of "Worship" in the Bible. Sadly, many believers are lacking this area and it is the foundation of the Christian Life.

In Genesis 27, we see what happens when God's promise feels uncertain and His timing feels slow. Rebekah and Jacob believed what God had said, but they did not trust that He would fulfill it without their control, so they resorted to manipulation. Yet despite their scheming, God still carried His covenant forward, proving that His promises rest on His faithfulness, not human effort. Because Christ has secured the ultimate promise, we can trust God as our Provider, Healer, Restorer, and Protector, even when the outcome feels delayed or uncertain.

In Genesis 49 God speaks a final blessing through Jacob to his 12 sons. In this blessing, we see that God's grace is greater than our failures, God's plan is greater than our present challenges, and both are demonstrated by His promises. God is trustworthy.

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.comSally is a journalist, columnist, TV commentator, author, wife to Ben Bradlee, and legendary DC hostess. Who better to talk to about the implosion of The Washington Post? She also founded the Post's religion website, “On Faith.” She's the author of six books, including the spiritual memoir Finding Magic, and We're Going to Make You a Star — about her time at “CBS Morning News.” Her latest novel is Silent Retreat, and she's now working on a memoir called Never Invite Sally Quinn. Her energy at 84 is, well, humbling. We had a blast.For two clips of our convo — on Sally's initial impression of Bezos, and the time Bill Clinton called her the b-word — head to our YouTube page.Other topics: born in Savannah, GA, and learning voodoo as a kid; moving as an Army brat; her general dad who captured Göring and helped create the CIA; at Smith College wanting to be an actress; rebelling against Vietnam and the wishes of her dad by marrying Bradlee; the Georgetown party circuit and how it's grown more partisan; throwing a pajama party for Goldwater; dating Hunter S. Thompson; Watergate and Woodstein; the Grahams; Tom Stoppard; Hitchens; Howell Raines; Newt's revolution; Bill's womanizing; Hillary defending her cheater; the Monica frenzy; Obama rising on merit; Barack the introvert; Jerry Brown; the catastrophe of Biden running in 2024; Dr. Jill's complicity and cruelty; Jon Meacham; Maureen Dowd; David Ignatius; Bradlee's dementia; declining trust in journalism; Bezos nixing the Harris endorsement; his life with Lauren Sanchez; sucking up to Trump; the Will Lewis debacle; Sally's spiritual life; silent retreats; Zen meditation; the humor in Buddhism; the denial of death; debating the the Golden Rule; children in Gaza; and the need more than ever for in-person gatherings.Browse the Dishcast archive for an episode you might enjoy. Coming up: Jeffrey Toobin on the pardon power, Michael Pollan on consciousness, Derek Thompson on abundance, Matt Goodwin on the UK political earthquake, Jonah Goldberg on the state of conservatism, Tom Holland on the Christian roots of liberalism, Tiffany Jenkins on privacy, Adrian Wooldridge on “the lost genius of liberalism,” and Kathryn Paige Harden on the genetics of vice. As always, please send any guest recs, dissents, and other comments to dish@andrewsullivan.com. A listener writes:Thanks for all these good episodes. Is Vivek still planning to be a guest soon? I have been looking forward to that episode.He got cold feet. Too bad. On the other hand, I tend to avoid active politicians. Because they're rarely as candid as I'd like a guest to be. Oh well.A fan of last week's pod who lives near Atlanta writes, “The longtime Dishheads on the Mableton cul-de-sac definitely approve of your interview with homegrown talent Zaid Jilani”:I agree with his description of Mableton as a bit like the United Nations; I see that diversity in our grocery stores and local restaurants. He mentioned how he was often the only Pakistani and thus perceived as a nonthreatening minority. It makes me wonder how much the diversity mix affects how people perceive immigration? If a large group from one country arrives, does that seem more like an invasion? If a similar number arrives but from a wide range of locations, does that seem more like the normal American melting pot?After 30 years of living in Mableton, this may partly explain why I am not bothered by immigration in the way that you are, Andrew. I expect to see and hear all sorts of people wherever I go in my neighborhood. Today the teller at the bank spoke accented English. There are regular clerks at my grocery store who are immigrants. Our new HVAC was installed by immigrants. As an Atlanta suburb, there are many people descended from African slaves. European ancestry is merely one possibility off the long colorful menu around here.I think pace and numbers matter. A slower pace and fewer — with no massive homogenous populations arriving at once. And a new emphasis on Americanization over “multiculturalism”.From a listener who wants to “Make Democrats Great Again”:Great conversation with Zaid Jilani last week. I am very concerned that hardly any Democrats are being at all introspective, trying to figure out where they went wrong and how to become a party that can actually win elections — maybe even hearts and minds. They are only defined as anti-Trump, and their only hope is for Trump to go down in flames — which he very well might, but all they aspire to is winning as the least-worst party.The policy directions for reclaiming sanity and moderate voters are obvious (to me, at least). Here are my top three issues:1. AffordabilityThe longest lever to affect affordability is housing. Democrats have been complete failures in this regard, with strongholds like California and NYC being the least affordable places. When they talk about “affordable housing,” they only mean housing that is forced below market rate for the few poor people lucky enough to get it. They offer no solutions for the middle class or young people.The solution is obvious: build more. Plough through the various restrictions that are preventing housing from being built. There is no reason housing can't be cheap, except for NIMBY politics. Scott Weiner in California has been doing great work on this.Health care is the second-longest affordability lever. Obamacare made some progress, but not nearly enough, especially in terms of keeping costs down. But I'm not sure we're ready for another push on this; I say focus on housing.2. ImmigrationObviously there should be some immigration, and obviously we have structured our economy such that many jobs are only done by immigrants. But the Democrats' policy of simply not enforcing immigration law is untenable, especially for a group asking to be put in charge of law enforcement. We need those migrant workers, so find a way for them be here legally. Not through amnesty, but through some sort of bureaucratic process: have the employers fill out a form; have the prospective worker fill out a form in some office in Mexico; have someone process the form; and give them a green card.This is simple stuff! And yes, it would be helpful to admit that open borders, sanctuary cities, and subverting the law were not good ideas.3. CultureEnd wokeness. America is not a country consumed by white supremacy, and the people who voted for Trump are not racists. There are hardly any racists! And drop the other insanities, like the trans stuff.The message needs to be, “We are the Democrats and we want to help anybody from any state who needs help.” Hard to convince struggling white people in the South that you're going to help them when you seem to despise them. Love your brother, for crying out loud. And naturally, today's woke Democrats would be much more accepting of this message if it came from a racial minority candidate.Another wanted to hear more:I wish you had asked Zaid about Josh Shapiro. Also, when Zaid talked about affordability, he never mentioned housing — which is why there are so many ex-Californians in his home state of Georgia and elsewhere. “Build Baby Build” should be the slogan of the Democratic Party, rather than gaslighting Americans into believing housing prices will come down because we are getting rid of immigrants (Vance).Here's a dissent:About 20:30 into your interview with Zaid Jilani, he said that the root of all the Abrahamic faiths is that the meek have rights. You replied that this applied more to Christianity and Islam than to Judaism. I say this neither rhetorically nor to admonish you, but how much do you know about Judaism? Your comment is completely mistaken. Just what do you think Judaism says about the meek?Another has examples:In Genesis, you find that all humans were created b'tzelem Elohim (in the image of God). Moreover, Jewish texts consistently frame care for the poor as a legal obligation and moral imperative, not mere charity. Every Jewish child learns that promoting economic justice is mandated. It is called tzedakah.This religious mandate has manifested itself in the real world. Jews have been disproportionately represented in social justice movements aimed at promoting human equality. It wasn't an accident that two of three civil rights movement activists murdered in Neshoba County, Mississippi by the Ku Klux Klan were Jewish.Points taken. Big generalizations in a chat can be dumb. My quarrel may be semantic: the meek is not merely the weak. It's about the quiet people, those easily trampled upon. Like many of Jesus' innovations, it takes a Jewish idea further.Another listener on the Zaid pod:I wonder if you ever play the game of “which time would you like to go back to”? I do! And only half-jokingly, I often say 1994 in DC. Something about, for example, Christopher Hitchens on CSPAN in a dreary suit jacket discussing such *trivial* aspects of politics in a serious way. How perfect! When I listened to your episode with Zaid Jilani about how the left can win, it seemed dated to about this period in the early ‘90s.Ah yes, the Nineties. They were heady times and I think we all kinda realized it at the time. The economy was booming, crime was plummeting, Annie Leibovitz took my picture, and we had the luxury of an impeachment over a b*****b. Good times.On another episode, a listener says I have a “rose-colored view of President Obama”:In your conversation with Jason Willick, you said that Obama was a stickler for proper procedure and doing things the right way. I might instance, on the other side:* Evading the constitutional requirements on treaties in pursuit of the Iran deal (an evasion that the Republicans were stupid enough to go along with)* Encouraging the regulatory gambit of “sue and settle”* The “Dear Colleague” letter* “I've got a pen and a phone”Points taken. Especially the DACA move. But compared to Biden and Trump? Much better. One more listener email:I've been following you for years, but more recently I became a subscriber, and it's a decision I don't regret! I usually listen to the Dishcast over the weekend, and I always find it extremely stimulating, but there is also something relaxing about the length and scope of your conversations.I want to respond to something you said in your Claire Berlinski episode on the subject of Ukraine. Although I appreciate your position in defence of international law, you implied that Russia's claim to Ukrainian land is somehow “historically legitimate.” This is not only problematic from a logical standpoint (does Sweden have a historically legitimate claim to Finland and Norway, or does the UK have a claim to the Republic of Ireland, the US, and all its former colonies?), but also not based on historical reality.Unfortunately, this is not the first time your comments on Ukraine seem come through the prism of a Russian lens. I am sure it's not intentional; perhaps that's not a subject you have invested much time in, which is legitimate. However, I find it a bit surprising that, as we approach the fifth year of Russia's full-scale invasion, you still don't seem to have had the curiosity to explore this and invite any specialist on Ukraine. If Timothy Snyder is too political these days, I would recommend Serhii Plokhy — possibly the most eminent historian of Ukraine — or Yaroslav Hrytsak. They would each be a very interesting conversation.The Dishcast has featured many guests with expertise on the Ukraine war, including Anne Applebaum (twice), John Mearsheimer, Samuel Ramani (twice), Edward Luttwak, Fiona Hill (twice), Robert Wright, Robert Kaplan, Fareed Zakaria, Douglas Murray, Edward Luce, and Niall Ferguson.A reader responds to last week's column, “The President Of The 0.00001 Percent”:Like you, I'm not against people getting rich. A lot of good is done by a few people who have enough money to seed research and the arts, and pursue things that ordinary worker bees would never have the margin of time or resources to pursue. Good so far.But all strong forces need regulation and/or protective barriers, whether it's the weather, sex, patriotism, or capitalism. What's going on now is obscene. Progressive taxation is a social good: it doesn't stop anyone from getting richer and richer; it doesn't remove the positive motivators for success; it just means that the farther they get, the higher their proportionate contribution to the system that lets them get there. There are various ways to tweak the dials, but there is nothing philosophically wrong with tweaking them in a way the sets some outer limit. Let it be very high, but let it not be infinite.Here's a familiar dissent:You were right to torch the nihilism of the .00001 class. You were right to call out moral evasions. But when you referred to “the IDF's massacre of children in Gaza,” you collapsed a morally and legally distinct reality into a slogan. Words matter. “Massacre” implies intent. It suggests that the deliberate killing of children is policy rather than tragic consequence. That is a serious charge, and it deserves serious evidence.The governing reality in Gaza is not that Israel woke up one morning and decided to target children.

Watch the Devotion Based on Genesis 3:15; Matthew 4:1–11 The Champion Who Fought for You At the time of this recording one of our US Navy carrier strike groups has positioned itself in the Middle East. The purpose of this mission is to strengthen alliances, deter aggression from our near peer competitors and provide rapid response in the region. In a situation like this, you don't send just anyone into a fight. You send people who are trained, tested, and capable of winning—and you give them the equipment to win. Because the outcome affects everyone else. When the mission is critical, you need champions. Right after the fall into sin, God promised a champion. In Genesis 3:15, the LORD spoke to the serpent and said that the offspring of the woman would crush his head. That was a battlefield promise. Evil would not have the final word. A champion was coming. Fast forward to the wilderness on the eastern side of the Jordan River. Jesus, newly baptized, is led into combat—not against flesh and blood, but against the devil himself. Forty days, no food, complete weakness. This is not a fair fight by human standards. And that's the point. Where Adam fell in a perfect garden, Jesus stands firm in a barren wasteland. Where Israel failed in the wilderness, Jesus holds the line. The devil attacks the way he always does—by twisting God's Word, questioning God's care, and offering shortcuts to glory without suffering or the cross. And Jesus doesn't argue. He doesn't negotiate. He answers every assault with, “It is written.” Jesus fights with the Word of God. This isn't just an example for you to follow. This is a victory Jesus wins for you. Jesus goes into this fight as your substitute. He resists temptation in your place. He defeats the devil on your behalf. The serpent strikes, but Christ stands. The head is crushed, just as God promised. The champion has won. That matters for you. Because you still face temptation. A war fighter on deployment reached out to me asking for prayers to fight against the sins of lust and coveting, and laziness with the Word of God. You will still feel weakness. You may lose battles. But your salvation does not rest on your performance. It rests on Christ's victory. In your baptism, his win becomes yours. His obedience covers your failure. His triumph silences the accuser. The devil can still harass, but he cannot condemn. His head is crushed. So, when the fight is fierce, when the pressure is heavy, remember this: the battle that decided your eternity is already over. Your champion stands victorious, and he stands for you. Prayer: Mighty God and Father, our Lord Jesus walked into the wilderness to face the devil's temptations, but he did not succumb to Satan's lies or falter in his resolve to save the world from the prison of hell. Bolster our faith by his mighty victory that we may battle against the forces of evil with courage and confidence; through your Son, Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen. Written and recorded by Rev. Paul Horn, WELS National Civilian Chaplain to the Military, San Diego, California. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. Note: Scripture reading footnotes are clickable only in the web version.

In Genesis 22:5 we find the first mention of "Worship" in the Bible. Sadly, many believers are lacking this area and it is the foundation of the Christian Life.

Hosts Pastor Vincent Fernandez and Pastor Rico Basso Question Timestamps: Ben, email (1:34) - How did the disciples record Jesus's words? Did they have a dedicated scribe? Ed, NJ (6:00) - Is the Ethiopian Bible the oldest Bible that we know of? Faith, NY (15:39) - In Genesis 37:25, wouldn't the Ishmaelites have been related to Joseph? Why didn't they recognize their family? Jeff, NC (18:41) - How should Christians respond to LGBTQ influences on culture and government? John, KY (25:13) - Are we about to start World War 3? Kevin, NJ (27:46, continued after break at 33:24) - How do we approach the LGBTQ community in love? Why is homosexuality treated as a sin worse than others? Rini, NJ (43:42) - When people say "we stand with Israel," does that mean standing with the country or the people? Ron, NJ (48:13) - If a pastor is in error, is a congregant able to bring correction to him? Jonathan, NJ (51:06) - How are Christians supposed to submit to government authority? June, NJ (53:52) - Where does your soul go when you die? Ask Your Questions: Call: 888-712-7434 Email: Answers@bbtlive.org

Thursday, 19 February 2026   While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” Matthew 17:5   “Yet he speaking, you behold! Cloud – lustrous, it overshadowed them. And you behold! Voice – from the cloud, saying, ‘This, He is My Son, the Beloved in whom I approved! You hear – Him!'” (CG).   In the previous verse, Peter said to Jesus that it was good for them to be there and that he and the others would build tabernacles for Him, Moses, and Elijah. Matthew next records, “Yet he speaking.”   Peter was in the process of what was essentially an idol-fest. He was star-struck with the audience gathered with Jesus. However, his thoughts were misdirected and unsuited for the situation. Remember what he himself had proclaimed just a short while before –   “You, You are the Christ, the Son of God, the living.” Matthew 16:16   Therefore, his words were cut off as he spoke, and “you behold! Cloud – lustrous, it overshadowed them.”   Two new words are seen here. The first is nephelé, cloudiness, or concretely, a cloud. It is from nephos, a cloud. The second new word is the verb episkiazó, to overshadow. It is from epi, upon or over, and skia, a shadow.   Saying that this cloud was lustrous may be because of the brilliant light radiating from Jesus, like when one is in fog and shines a light. The light is gathered into all of the fog particles, and the entire area turns lustrous.   If a cloud overshadowed them, even a regular cloud, this would be the result. This appears to be what is conveyed in the thought because of what continues to transpire. Next, it says, “And you behold!”   The excitement rushing from Matthew's pen is palpable as he introduces a second thought in a row this way. The inspired word of the Lord is asking us to really pay heed to what is being conveyed. First, the group was overshadowed, blocking out Moses and Elijah. Understanding this, it continues with, “Voice – from the cloud.”   Within the cloud itself is a voice. Like the burning bush on Mount Horeb, there was a physical demonstration of the presence, and yet, there is a concealing of the Source of the voice at the same time. Thus, the One speaking can only be understood by what He states, not by actually seeing Him. Understanding this, He was “saying, ‘This, He is My Son.'”   The voice, being derived from eternity itself, calls out who He is, God the Father. As He is in the eternal state, the words were prepared from before the creation of a single atom to occur at this moment. Having indicated who Jesus is in relation to Him, He continues with, “the Beloved in whom I approved!”   The words are repeated from Matthew 3:17 when Jesus was baptized –   “This, He is, My Son – the Beloved in whom I approved!”   God had ordained Jesus to initiate His ministry. He was pleased with Him at that time. Now, after Jesus has told His disciples that He must go to Jerusalem, suffer, and be killed, meaning His ministry was on its downward trajectory, the Father affirms His relationship with Him. Because of His pleasure in His Son, He next calls out, “You hear – Him!”   The point that the Father was making was that they were no longer to look to the Law (Moses) and the Prophets (Elijah) for their spiritual guidance. They were to listen to Jesus, the Fulfiller of everything spoken of in the Law and Prophets. It is an admonition from God that has not changed since then –    “Eyeballing unto the ‘the faith Pioneer and Perfecter,' Jesus” Hebrews 12:2 (CG).   This is the directive from God for all people, meaning to focus on Jesus. Nothing else will do. All else will lead to a sad end.   Life application: Although there are innumerable doctrines set forth in Scripture, the main point of doctrine for one's life conduct in the presence of God is understanding the matter of law versus grace and being obedient to the latter.   The Bible's first recorded words of God speaking to man are words of grace versus law. From that point on, because Adam disobeyed the law he was given, the violation of that law has been the source of every problem that mankind has ever faced. Adam failed to understand that he had been given grace. In Genesis 2:17, it said –   “Of every tree of the garden you may freely eat.”   Adam was given everything, though he had done nothing to earn it. God lavished upon the man His goodness in a variety of tastes, textures, and physical sensations as he experienced each new fruit. At the same time, and in the same sentence, the Lord gave Adam law –   “...but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”   This set forth a choice that has been set forth again for the people of the world. Will we choose to trust God and accept His grace, or will we ignore that, choose law, and perish apart from the grace? It is what Paul calls “a different gospel, which is not another” in Galatians 1.   God, in His words concerning Jesus, is setting forth that choice by telling the disciples, and thus us, because the words are recorded in Scripture, that we are to focus on the grace. That grace could only come through the crucifixion of Christ. When we return to the law, we crucify again for ourselves the Son of God. In this, we put Him to open shame. May we never presume to have such an attitude.   Lord God, thank You for the grace that is poured out on us through the giving of Your Son, our Lord, Jesus Christ. Amen.  

When God created Adam, he didn't place him in the Garden of Eden for an extended vacation – No! God created A JOB for him. In Genesis 2 it says, "The Lord God took the man and put him in the Garden of Eden to WORK it and TAKE CARE of it… and the Lord God had formed out of the ground all the wild animals and all the birds in the sky. He brought them to the man to see what he would name them..." Of course, God could've easily named the animals He created, but instead He CHOSE to invite Adam into the work He was doing. In the same way, God has created a job for you, and has invited you to work TOGETHER with Him in it! Because when we work in partnership with God, our jobs become more than just hustle… they become holy. How can you invite God into your work today?

We are building something that God has disrupted before!In Genesis 11 humanity built a tower to reach the heavens – to secure power and unity on their own terms. And God blew up their plans.Today we are building a new tower with the same ambition – only this time it's made of artificial intelligence! And the people making it are saying they don't understand how it works or how to fully control it!We may be repeating one of the oldest rebellions in human history and most people don't even see it!Check out my second channel for deep Bible study: https://www.youtube.com/@EveryWord_WDGrab 2 months free with Logos right now: www.logos.com/WiseDiscipleTry Biblingo at a discount using Code: WISEDISCIPLE10 https://biblingo.org/pricing/?ref=wisediscipleCheck out my Debate Masterclass: https://wisedisciple.org/masterclassSupport me on Patreon: https://www.patreon.com/WiseDiscipleGet my 5 Day Bible Reading Plan here: https://www.patreon.com/collection/565289?view=expandedGet your Wise Disciple merch here: https://bit.ly/wisediscipleWant a BETTER way to communicate your Christian faith? Check out my website: www.wisedisciple.org OR Book me as a speaker at your next event: https://wisedisciple.org/reserve 

February 23–March 1: “Is Any Thing Too Hard for the Lord?”Genesis 18–23The story of Abraham and Isaac - for kids! Abraham and Sarah trusted God, and He trusted them (see Genesis 15:6⁠; Romans 4:3⁠). In Genesis 18–23⁠, we find stories from the lives of Abraham, Sarah, and others that can prompt us to think about our own willingness to believe God's promises, to flee wickedness and never look back, and to trust God regardless of the sacrifice. In proving us, God also improves us.This week children will learn: I can trust God to keep His promises. I can flee wickedness. Abraham obeyed the Lord.You're listening to Come Follow Me Kids!A Come Follow Me Podcast for Primary Kids of The Church of Jesus Christ of Latter-Day Saints.We are an interactive game play podcast for kids. Children will learn shout the scriptures while playing games that go with the Come Follow Me Lessons from the church.This year we are studying the Old Testament in the Bible. If you are looking for a Come follow Me Podcast for Primary Kids, look no further! Our podcast is called Come Follow Me Kids. Come Follow Me for kids that are primary aged 2-12 in the Church or Jesus Christ of Latter-Day Saints. We follow the come follow me manual from the church but are not officially affiliated in any way. Some audio segments come from the friend magazine and other church sources. On this podcast we play interactive games while learning about the gospel and atonement of Jesus Christ.If your children would like to be guests on this podcast or to receive a baptism shout out, please email us at their info at comefollowmekidspodcast@gmail.com 

Motherhood is full of moments that make us laugh—sometimes out of pure joy, and sometimes because life feels too ridiculous not to. In this episode of the Gather Moms Podcast, we continue our Bible Moms series by stepping into the story of Sarah, a woman who waited decades for God's promise and laughed when it finally seemed too impossible to believe. Sarah's story (Genesis 12–25) reads like a Netflix drama: unanswered prayers, bad decisions made in desperation, long seasons of waiting, and a plot twist only God could write. As we walk through her journey, we talk honestly about what it means to trust God when your body, your circumstances, and your timeline all seem to tell a different story. In Genesis 18, Sarah laughs when she overhears God promise she'll have a son in her old age. But her laughter isn't mockery—it's the laughter of exhaustion, disappointment, and guarded hope. Years later, when Isaac is finally born, Sarah laughs again—this time with joy, marveling at what God has done and inviting others to laugh with her. This episode is an invitation for moms to read Scripture with compassion instead of judgment, to bring doubts honestly before God, and to trust that nothing is too hard for the Lord. Whether you're waiting on a promise, feeling worn out, or wondering if it's too late for God to work—Sarah's story reminds us that God is faithful, patient, and always on time. In this episode, we talk about: Why laughter shows up so often in motherhood—and in the Bible How to read Scripture with compassion instead of comparison What Sarah's waiting teaches us about God's timing Why God isn't offended by our doubts or questions How God fulfills His promises, even when we make messy choices The hope that comes from trusting God with what feels impossible Scripture referenced: Genesis 12–25, Genesis 18:9–14, Genesis 21:1–6 Next steps:Join us on Gather Moms Patreon as we read through the book of Luke together during Lent, starting February 18. Our hope is that 2026 becomes the year you fall in love with God's Word in a whole new way. LINK HERE Gather Moms: Instagram | Twitter | Facebook Kate Henderson: Instagram | Facebook Rebecca Bradford: Instagram | Facebook

Homily: The Prodigal Son, The Lost Sheep, and the RavenFr. Marc BoulosSunday, February 8, 2026In the name of the Father and of the Son and of the Holy Spirit. Amen.Today's Gospel (Luke 15:11-32) forms a diptych with the parable of the Lost Sheep (Luke 15:3-7), which unfortunately is used systematically by the followers of Epstein, or, more accurately, by those captivated by the mentality of Epstein ecclesiology: the business model of church growth that treats the neighbor as a commodity.Which is everyone.Because if you are an American, or a European, or anyone who subscribes to the ideology of the elite class, the success ideology, the growth ideology, the manifestation ideology, you ultimately view your neighbor as property, as lesser, as acquisition. Or, as Satan has taught the Church in the West to say, you refer to your neighbor as a “giving unit.” It is a disgusting phrase.No less ugly than what they used to say when I was a child. They claimed to count souls, but they were counting giving units.Now, the key to hearing the parable of the Lost Sheep is to hear the accusation of the Pharisees and the scribes that prompted the parable, and to hear it in the context of Noah, which governs Luke. Jesus gives the parable of the Lost Sheep because he is accused of receiving:“This man receives sinners and eats with them.” (Luke 15:2)That is the key. He is accused of receiving sinners. What is returned to him from the wilderness is what is received.The prodigal, as you should know by now, is not praised for coming back. He simply returns. The parable of the Lost Sheep is about instruction, about remaining under command whether inside the fold or outside it. This is what is at stake when the follower says “No.”It is also what is at stake with the two birds in the account of the flood. You have a raven (Genesis 8:7) and you have a dove (Genesis 8:8-12).For those of you who study what I teach, you know the significance of the raven. For those who do not, the work is here. The rest is between you and God.In Hebrew, the word often associated with the raven is derived from three consonants, ʿayin, resh, bet. It refers to a migratory, nomadic bird, associated with the locality of the ʿArabah, the Syro-Arabian wilderness known to you as Mesopotamia, encompassing Lebanon, Syria, Palestine, and Iraq. The raven is nomadic in a very specific biblical sense. It pertains to peoples who mix among tribes and who come out at night. These are the tribes that fed Elijah. That is the raven Noah sends out.The word used is “release.” It corresponds to the same verb Jesus uses when he sends out the Twelve to proclaim the judgment of the Kingdom in Luke chapter 9, verse 2. He releases them under instruction.What is interesting is that this corresponds to the usage of the word “Bedouin” in the Qur'an. You have heard me speak about Bedouins, and many of you assume I am speaking about Arab culture. I could not care less about culture. I am speaking about Scripture.The Bedouins appear in the Bible and in the Qur'an, and they have a function. In Genesis 8:6-12, Noah sends out the raven before the Lord breaks his silence. The Lord had not spoken since the flood began, when he shut the ark with his own hand behind Noah (Genesis 7:16). He does not speak again until Genesis 8:15. There is release from Noah, but there is no command from God. The raven goes out into a world not yet ordered by divine speech. Noah releases the raven into disorder in anticipation of God's instruction, which alone can establish order. The same is true of the dove. Both are sent out, released in hope that they might return. It is not demanded. It is a free gesture. That is how it works.In this absence, the dove's return unfolds within divine silence, not compelled by a new command but moving in anticipation of the word by which God alone restores order. The decisive reality is the command of God, not human initiative.The prodigal, sitting on the dung heap, cannot boast, “I came back.” He came back because he was hungry. In the house of the Father, every voice is silenced before the obedience of Jesus (Philippians 2:6-11).In the Qur'an, the striking thing about the Bedouins is their obstinacy. (Rise, Andalus, p. 53; Sūrat al-Tawbah, “The Repentance, The Return” 9:97) They exist on the edge. That is why this question of sinners among the peoples on the boundaries, in the night watches, matters. Those are the ones Jesus receives. That is what angers the Pharisees and the scribes in Luke. Those whom they despise, the ravens, exist on the edge, beyond the proclamation of what is read aloud. And now they are stepping within range of that proclamation.The word Qur'an means “what is read aloud,” the proclamation of the word of God. It is rooted in Arabic, a Semitic tongue like Hebrew. Those on the margins live beyond the reach of that proclamation. The lost are released, sometimes under instruction, sometimes in hope of the instruction that alone can call them back.So for Jesus, the concern is whether the sinners and the tax collectors are within reach of the proclamation. What is truly problematic is that the scribes and Pharisees complain when the prodigals return from the edges to hear what Jesus is announcing.That is the issue.But the problem with the Epstein business model of church growth is that it does not care what Jesus is saying. In that model, the neighbor is a giving unit. So it cannot let the prodigal go.In the parable of The Prodigal (Luke 15:11-32), the father never compels the son to return. In Paul's teaching, you are never permitted to force someone to remain married to you (1 Corinthians 7:15). It is forbidden. This teaching carries over into the Qur'an as well: you are not allowed to compel anyone (Sūrat al-Baqarah 2:256; see also 4:19; 2:231).But in the Epstein model of church growth, it does not work that way. In that model, it is the opposite of what we heard today, namely, that your body does not belong to you:“You are not your own.” (1 Corinthians 6:19)The body to which Paul refers is the body politic of Jesus Christ. You are not permitted to sin against it for profit. You may not exploit any living soul for gain, least of all your own. Not according to the parable of the Lost Sheep.According to that same instruction, a sheep may be sent away and allowed to go until it heeds the call and returns, and is then received with joy according to the command, but never chased or coerced. Some sheep may even be handed over to Satan for a time, unto destruction, if they jeopardize the fold (1 Corinthians 5:5;1 Timothy 1:20). But not in the Epstein model of church growth, which cares only about security, growth, and success.God does not care about buildings, institutions, or church growth. He does not care about constitutions, or borders, or nations, or tribes. He cares about your living, breathing, precious soul.“For what does it profit a man to gain the whole world and lose his soul? For what can a man give in return for his soul?” (Mark 8:36-37)I am not God. But I am responsible to teach what God has commanded us to teach.May we submit to God's instruction like the dove, returning in hope of the word by which God alone establishes order.To him alone be the glory, the dominion, and the majesty, now and ever and unto ages of ages. Amen....

In Genesis 39, Juan Hernandez shows how God's presence shaped Joseph's life in prosperity, temptation, and trials. Because Jesus was forsaken in our place, believers can walk forward with steady confidence that God is with them.

Thursday February 12, 2026V Week After Epiphany Today's readings reveal how quickly hurt can turn into hostility—and how God calls us to a higher way. In Genesis 27:30–45, Esau's heartbreak turns to rage after the stolen blessing, and Jacob is forced to flee the fallout of deception. Romans 12:9–21 urges believers to reject revenge, overcome evil with good, and practice sincere, selfless love. And in John 8:21–32, Jesus points to the power of truth, declaring that those who abide in His word will know the truth—and the truth will set them free.This episode invites us to choose grace over retaliation, truth over emotion, and a Christlike response when life feels deeply unfair.

In Genesis 46, God reveals His perfect plan to establish His people by bringing them down to Egypt. God's perfect plan often runs counter to human reasoning. Pastor Kevin reminds us that we can find hope in any circumstance that feels like an "Egypt," because God strengthens us in our weakness. We are not formed by the plans we fully understand, but by His nearness in every circumstance. Through every trial, He gives us faith to keep walking and is continually shaping us into His image.

It’s easy to think of “creation care” as optional—important, maybe, but not especially spiritual. This devotional challenges that assumption by reminding us that God’s relationship with humanity has always included stewardship of the world He made. In Genesis, God plants a garden and places humankind there with a clear purpose: to work it and take care of it. That means creation care isn’t a modern trend—it’s part of our original calling. The devotional begins with a striking, everyday example: artificial light can disorient migrating birds, drawing them off course and increasing the risk of collisions and exhaustion. Small choices we barely notice—turning on outdoor lights, decorating with strings of bulbs—can have real impact on the creatures around us. And on a broader scale, issues like pollution, deforestation, habitat loss, and harmful pesticides remind us that creation is groaning under the weight of sin and brokenness. Romans 8 describes nature’s longing for renewal, tied to God’s ultimate restoration of all things. The key shift the devotional emphasizes is this: dominion is not permission to destroy. God’s authority is marked by justice, mercy, and faithful care, and because we are made in His image, our leadership over creation should reflect His character. Everything belongs to God—“the earth is the Lord’s”—so our stewardship becomes a form of worship. The way we treat the environment is connected to the way we honor the Creator. While we may not control large systems or global decisions, we do have influence in our daily lives. The devotional offers practical examples of faithful stewardship: reducing nighttime light exposure, making windows safer for birds, planting trees, creating pesticide-free pollinator gardens, treating animals well, and picking up litter. These aren’t small, meaningless actions—they are tangible ways to imitate God’s compassion and justice. And they can become reminders of hope: God has broken sin’s curse through Christ and promises a future renewal for creation and for us. Main Takeaways Creation care is a biblical calling rooted in God’s original design for humanity. Everyday choices can affect the environment and the creatures around us more than we realize. Dominion is meant to reflect God’s character—leadership marked by mercy, justice, and care. Stewardship is worship: the earth belongs to God, so how we treat it honors Him. Practical, local actions matter and point us toward hope in God’s future renewal. Today’s Bible Verse “Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had formed. The Lord God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil … The LORD God took the man and put him in the Garden of Eden to work it and take care of it.” - Genesis 2:8-9, 15, NIV Your Daily Prayer Here is a brief excerpt from today’s prayer: “Help me to [steward] in a way that glorifies You… May I… care for [creation] as an extension of my love for You.” You can listen to the full prayer here or read the devotional at the links below. Looking for more daily encouragement and faith-filled content? LifeAudio – Find daily devotionals, Christian podcasts, and biblical encouragement at LifeAudio.com Crosswalk – Explore prayer, faith, and Christian living resources at Crosswalk.com This episode is sponsored by Trinity Debt Management. If you are struggling with debt call Trinity today. Trinity's counselors have the knowledge and resources to make a difference. Our intention is to help people become debt-free, and most importantly, remain debt-free for keeps!" If your debt has you down, we should talk. Call us at 1-800-793-8548 | https://trinitycredit.orgTrinityCredit – Call us at 1-800-793-8548. Whether we're helping people pay off their unsecured debt or offering assistance to those behind in their mortgage payments, Trinity has the knowledge and resources to make a difference. https://trinitycredit.org Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.