Podcasts about Ishmael

God revealed a clear and specific vision for Abraham and Sarah: they would become the parents of many nations through a son born to them together. Even after reaffirming His covenant and changing their names to reflect their future, Abraham allowed his natural limitations—his age and Sarah's barrenness—to shape his expectations. Instead of embracing God's promise, he suggested that Ishmael fulfill the vision, attempting to reduce God's plan to something that seemed more realistic. But God refused to lower His promise to match Abraham's doubts. He affirmed that while Ishmael would be blessed, His covenant would come through Isaac, the promised son. This example reminds us that God's vision is not determined by our limitations. Faith requires us to trust His power rather than adjust His promises to fit what seems possible in our own strength. __________ Genesis 17:1-7 NLT, Genesis 17:15-21 NLT __________ Partner with Us: https://churchforentrepreneurs.com/partner Connect with Us: https://churchforentrepreneurs.com __________    

(This podcast was previously published on August 28, 2021)   Jesus Ministries, Joan Boney  ...   The linage from Abraham to Moses is very interesting to those who are interested in the elect of God.   For there is an elect of God which will be taken by Jesus into heaven when Jesus returns to gather the elect of God from off this earth.   Matthew 24:31 And HE (Jesus) shall send HIS angels with a great sound of a trumpet, and they shall gather together HIS elect from the four winds, from one end of heaven to the other.  

This week, Rabbi Ari Lamm joins Mosaic's editor Jonathan Silver to discuss the biblical idea of election or chosenness. Rabbi Lamm has argued that Genesis itself is a long sequence of choosing and rejection—Adam over the animals, Abel over Cain, Isaac over Ishmael, Jacob over Esau—and that the Bible never once tells us why. We learn how God assesses a life after the fact; we are never shown the reasoning behind the choice itself. One midrash even imagines Abraham chosen by lottery. Rabbi Lamm suggests that this silence is deliberate: chosenness is a mystery, an acknowledgment of the limitations of human understanding. Naturally, the subject of chosenness has long been discussed within the Jewish tradition, and Rabbi Lamm focuses on the debate between Judah Halevi and Moses Maimonides about whether divine election is earned or something carried through inheritance. With this in mind, the conversation turns to the theological puzzle facing 17th-century English Christians: should Israel in Scripture be understood as the church or as the actual, literal, Jewish people? And once some concluded it meant the latter, an old the­ological problem became a new and productive one. Rabbi Menasseh ben Israel, the great Amsterdam sage at the center of that story, offered European thinkers a way to hold Jewish particularity and universal natural law together rather than against each other, and in doing so shaped the political thought of a nation. The conversation expands on themes Rabbi Lamm explored in his 2025 Sapir essay, "The Rebirth of Chosenness." This episode of The Tikvah Podcast is generously sponsored by Celine and Kenneth Weiss in memory of their parents. If you are interested in sponsoring an episode of The Tikvah Podcast, we invite you to join the Tikvah Ideas Circle. Visit tikvah.org/circle to learn more and join.

Presented by Jenn Miller Do you ever wonder if God sees your pain or hears your misery? We are looking at glimpses of the laments of women in the Bible. In Genesis 16, we read the story of Hagar. We find her running away from her mistress after being mistreated. Hagar experienced the loss of her homeland, Egypt, when she was given as a servant to Abraham and Sarai. Here, she is newly pregnant, and what was first joyous, now seems treacherous as the relationship with her mistress dissolves in bitterness and jealousy. She has been mistreated and runs away into the desert. I imagine Hagar felt so alone and afraid. But in verse 7, the Angel of the Lord, a figure representing God, comes to her. In verse 11, the Lord tells her she will have a son, and his name will be Ishmael which means “the Lord hears.” What did the Lord hear? He said he had heard Hagar's misery. It is unlikely that Hagar had a relationship with the Lord before this point, but God says all the groans of misery Hagar faced, he heard. God entered into her pain and reassured her he knew, he understood, he heard. When you are mistreated or are facing circumstances that seem perilous and out of control, know God hears you. He understands the back story and all you face, and he draws near. Interestingly, after God names Hagar's child, she turns and gives God a name. She says, ‘You are the God who sees me.” She names him “The God who Sees.” Isn't that comforting? Hagar goes on to say, “I have now seen the One who sees me.” God hears our pain and he sees. He cares and enters our pain. For Hagar, knowing God was near her in her misery was the turning point in her relationship with God. The Lord sees you today too, sister. He hears and is ready to meet you in your lament. Draw near to the Living God who sees and hears you.

(This podcast was previously published on August 24, 2021)   Jesus Ministries, Joan Boney  ...   Genesis 18   1 And the LORD appeared unto him (to Abraham) in the plains of Mamre: and he sat in the tent door in the heat of the day;   (God appeared to Abraham in the form of 3 angels who appeared before him.)   9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.   10 And HE said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.   (Sarah laughed.)   13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?   14 Is any thing too hard for the LORD?   At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.   15 Then Sarah denied, saying, I laughed not; for she was afraid. And HE said, Nay; but thou didst laugh.  

(This podcast was previously published on August 23, 2021)   Jesus Ministries, Joan Boney  ...   Adam was created by God from the dust of the ground.    Genesis 1   First God created everything the man and woman would need:  The heaven and earth, plants, animals, fish and fowl, trees for fruit.   Then God created man.   26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.   27 So God created man in HIS own image, in the image of God created HE him; male and female created HE them.   28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.   31 And God saw every thing that HE had made, and, behold, it was very good.  And the evening and the morning were the sixth day.   Genesis 2   7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.   18  And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.   21-22  And the LORD God caused a deep sleep to fall upon Adam, and he slept: and HE took one of his ribs, and closed up the flesh instead thereof;  And the rib, which the LORD God had taken from man, made HE a woman, and brought her unto the man.   23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.   24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.  

In the middle of the celebration for Isaac, the child of promise, a deep-seated fracture surfaces within Abraham's household. This message explores the "Tale of Two Sons"—Isaac, born of promise, and Ishmael, born of the flesh—to reveal the spiritual danger of trying to keep your own "back-up plans" alongside God's divine purpose. Discover why you cannot raise the work of the flesh and the work of the Spirit in the same tent, and learn how to discern the influences that may be holding you back from your true inheritance.

DOWNLOAD KEYNOTE SLIDES Galatians 5:1-5, Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. 2 Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. 3 And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. 4 You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. 5 For we through the Spirit eagerly wait for the hope of righteousness by faith. Galatians 5:13, For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. 14 For all the law is fulfilled in one word, even in this: “You shall love your neighbor as yourself.” Message Summary Pastor Bryan Hudson teaches that freedom in Christ is the highest and most essential form of freedom. While civil, constitutional, and personal freedoms are important, the freedom Jesus provides transforms the heart and becomes the foundation for seeking freedom in every area of life. Using Galatians 5:1, Pastor Hudson emphasizes three instructions: stand fast, do not become entangled, and avoid yokes of bondage. To stand fast means to remain firmly committed to Christ, resist pressure and deception, and refuse to be moved from the liberty God has provided. The enemy cannot forcibly separate believers from God, but he attempts to persuade them to make choices that move them away from God's will. Believers must also guard against becoming entangled again in sin, unhealthy relationships, confusing situations, human opinions, or religious practices that replace faith in Christ. Freedom must be protected by recognizing potential entanglements before they become controlling. A yoke of bondage is anything that restrains, controls, or places an unhealthy obligation upon a person. Everyone is joined to some type of yoke, so the important question is what—or who—is in the yoke with us. Jesus invites believers to take His yoke upon themselves and learn from Him. When we are properly joined with Christ, we can more easily recognize what does not belong in our lives. Pastor Hudson also warns against depending on religious performance, misleading prophecy, impatience, or human efforts to accomplish what God has promised. Abraham's decision to produce Ishmael rather than patiently waiting for Isaac illustrates the consequences of departing from God's plan. Freedom in Christ is not only for personal benefit. Galatians 5:13 teaches that believers are called to use their liberty to serve others through love. True freedom moves people beyond their comfort zones to love their neighbors, minister to strangers, oppose oppression, and help others experience freedom. The message concludes with the declaration that believers are children of promise. Even when there is no visible evidence, God remains faithful to His Word. Therefore, believers must stand fast, remain yoked with Jesus, thrive on God's promises, and share the freedom they have received with others. Central message: Whom the Son sets free is free indeed. Our responsibility is to continue walking in that freedom, guard against bondage, remain faithful to God's promises, and use our liberty to love and serve others.

The sermon explores the tension between human expectations of God's niceness and His ultimate goodness by examining Genesis 21 and Galatians 4. It uses the story of Abraham sending away Hagar and Ishmael to illustrate that God's ways are often mysterious and difficult but always serve a greater redemptive purpose. The preacher contrasts the law, represented by Ishmael, with grace, represented by Isaac, urging believers to reject legalism and embrace salvation as a free gift. By referencing C.S. Lewis and Romans 8:28, the message emphasizes that God is sovereign and good even when His actions seem harsh or unsafe to human understanding. The central call is to trust in God's character and righteousness rather than seeking comfort in worldly standards of kindness. Why did Jesus overturn the tables in the temple? How does Romans 8:28 apply during suffering? What does Romans 11 teach about God's wisdom? What is the allegory of Hagar and Sarah in Galatians 4? What do Isaac and Ishmael represent spiritually? How does Ishmael represent the Law? How does Isaac represent grace and God's promise? What does it mean to cast out the bondwoman in Galatians 4? Why can't good works save us? What is the difference between salvation by works and salvation by grace? Why is legalism so dangerous for Christians? What does it mean to be a child of promise? How does Genesis 21 point to the gospel? Why does God sometimes allow painful circumstances? How can difficult trials ultimately accomplish God's purposes? How should Christians respond when God's plans don't make sense? Why is trusting God's character more important than understanding His plan? Why are God's ways higher than our ways?

Living In the Eleventh Hour

Today we take a closer look at Hagar's story, and see what a discarded slave woman discovered about the God who sees and hears the forgotten.

Today we take a closer look at Hagar's story, and see what a discarded slave woman discovered about the God who sees and hears the forgotten.

Today we take a closer look at Hagar's story, and see what a discarded slave woman discovered about the God who sees and hears the forgotten.

Continuing the Tent Talk Summer Reading Series, Nancy returns to Chapter 5 of The Messenger of the Cross by Watchman Nee, exploring the profound distinction between soul and spirit. Through the biblical contrast of Isaac and Ishmael, she reveals that the Father is not merely concerned with what we accomplish, but with the source from which it comes. What is produced through human strength, wisdom, and initiative can never substitute for what is born of the Spirit. Nancy encourages listeners to welcome the discerning work of the Holy Spirit, allowing Him to expose what originates in self and what is truly born of God. This episode is a call to embrace the Father's way of living—marked by dependence, discernment, and a life sourced entirely in Him. Thanks for Listening! I hope that after listening to The Tent Talk Podcast, you'll want to start discussions with your team or small group. These resources can help guide your discipleship journey to maturity and destiny with the Father: Episode Notes & Conversation Guide DOWNLOAD HERE https://nancymccready.com/wp-content/uploads/2026/07/Episode-1094-Summer-Reading-Series.pdf LINKS The Devotional Podcast with Nancy McCready https://www.youtube.com/playlist?list=PL2hHjwQ_3Qrp1rhbR9nu68wnBtQY0IHzc The Producer's Way School theproducersway.com Nancy's book, From Trauma to Trust www.amazon.com/dp/B096ZML6R3/ JOIN THE CONVERSATION Every journey begins with a conversation, join us on social media to get started! Facebook: www.facebook.com/nbmccready Instagram: www.instagram.com/nbmccready/ YouTube: www.youtube.com/@nancymccreadyministries SUBSCRIBE Like what you hear? Subscribe to Tent Talk with Nancy McCready so you don't miss an episode! nancymccready.com/podcast/ ABOUT NANCY MCCREADY Nancy McCready is redefining discipleship across nations, cultures, and denominations. Through Nancy McCready Ministries, she partners with leaders to build deep, transformative discipleship cultures that provoke people to walk in freedom and live as mature sons of the Father. Her powerful message comes from her journey of overcoming abuse, addiction, and self-destruction to walk in true freedom. She now dedicates her life to helping others grow in intimacy with the Father and live unto Him. ABOUT TENT TALK PODCAST Tent Talk with Nancy McCready is a listener-funded podcast dedicated to helping Christians along their journey of a deeper walk with Christ. With the support of donors like you, we are able to help our listeners gain a deeper spiritual understanding and connection with the Father. Thank you for your support of the Tent Talk Podcast! nancymccready.com/giving/ Brought to you by Nancy McCready Ministries nancymccready.com/

Following their introductory look at the profound nature of covenants, hosts Shelley and June Volk zero in on the foundational promise that sets the stage for all of biblical history: The Abrahamic Covenant. Walking listeners directly through the pages of Genesis, Shelley breaks down the staggering "I will" statements spoken by God to Abraham, Isaac, and Jacob. This episode highlights why this foundational covenant is entirely unconditional—resting solely on the immutable faithfulness of the Creator rather than human perfection. From the specific boundaries of the Promised Land to the lineage that birthed the twelve tribes of Israel and ultimately the Messiah, discover why this eternal agreement remains fully alive and operational in our world today. Key Takeaways from this Episode: The Sovereignty of "I Will": Understanding why the Abrahamic covenant is completely unconditional based on God taking the entire burden of performance upon Himself. Lineage & Territory: Tracking the specific line of inheritance through Isaac and Jacob—explicitly omitting Ishmael—and the permanent geographical boundaries attached to it. A Change of Identity: Looking at the deep prophetic weight behind God renaming Abram to Abraham, and Jacob to Israel. The Root of "Jew": June traces the etymology from Jacob's twelve sons down to the tribe of Judah, meaning "a worshiper of God." To a Thousand Generations: A deep dive into Psalm 105, illustrating that when God says a covenant is "forever," it means it carries absolutely no expiration date. Scripture References & Study Links: The Initial Call: Genesis 12:1-3 (NASB) — Go forth from your country... and in you all the families of the earth shall be blessed. Geographical Boundaries: Genesis 15:18 (NASB) — From the river of Egypt as far as the great river Euphrates. An Everlasting Bond: Genesis 17:1-8 (NASB) — Establishing the covenant with Abraham and his descendants. Passed to Isaac: Genesis 26:1-5 (NASB) — The oath established with the son of Abraham. Confirmed to Jacob (Israel): Genesis 35:9-12 (NASB) The Eternal Summary: Psalm 105:6-11 (NASB) — He has remembered His covenant forever. Support the show: https://shellyandjunevolk.com/product/partner-with-us-psalm-127-fund/See omnystudio.com/listener for privacy information.

After an undiagnosed case of pre-eclampsia caused catastrophic brain damage and amnesia, Samina Ali returned home from hospital to begin a long recovery.At 29, she found herself relearning the basics of daily life – how to walk, speak and make sense of the world around her. She could still communicate in Urdu, the language of her childhood partly spent in India, but much of her recent life in California felt unreachable. Her husband was a stranger, and her newborn son Ishmael someone she struggled to recognise. The part of her that had once been a writer also seemed out of reach.In those early months, Samina and Ishmael's lives unfolded in parallel, each navigating the same early milestones in very different ways. At first, she felt disconnected from him, even in competition for care. But over time, as she rebuilt her understanding of the world, a bond began to form – shaped by the fact that they were, in many ways, learning side by side.Gradually, fragments of Samina's memory began to return but the process was uneven and with it came a growing awareness that the life she was returning to no longer felt entirely her own. Her sense of self had shifted, and her relationship with her husband had changed in ways neither of them could undo.Against this backdrop, Samina began working again on the novel she had started during her pregnancy. At first, the words didn't hold together. But soon, writing became central to her recovery – helping her rebuild language and imagination, and slowly re-establish a sense of coherence and confidence.In this second episode, Samina traces her recovery: the return of memory, the changing dynamics within her family, and the challenge of rebuilding a life after profound loss.Samina has written about her experience in her memoir, Pieces You'll Never Get Back.Presenter: Asya Fouks Producer: Maryam Maruf Editor: Munazza Khan Research: Hetal BapodraLives Less Ordinary is a podcast from the BBC World Service that brings you the most incredible true stories from around the world. Each episode a guest shares their most dramatic, moving, personal story. Listen for unbelievable twists, mysteries uncovered, and inspiring journeys - spanning the entire human experience. Step into someone else's life and expect the unexpected.   Got a story to tell? Send an email to liveslessordinary@bbc.co.uk or message us via WhatsApp: 0044 330 678 2784   You can read our privacy notice here: https://www.bbc.co.uk/programmes/articles/5YD3hBqmw26B8WMHt6GkQxG/lives-less-ordinary-privacy-notice

Main Idea:  In the story of Ishmael, we'll see what happens when people grow impatient to the plan of God.Message Notes: http://bible.com/events/49628403

God meets Ishmael and Hagar in the wilderness, hears the forsaken, and teaches us that our rejection is never the end of the story. With Pastor Kaleb Allen.

Genesis 17 is not written for people who have it all together. It is written for people who have heard from God, made a mess in the waiting, and still need Him to speak again. After thirteen years of silence following Abram's detour with Hagar, God shows up and renews the same covenant He made years before. Before giving a single instruction, He reveals Himself as El Shaddai, God Almighty, because His commands always flow from His character. He calls Abram to walk before Him faithfully and to be blameless, not meaning sinless perfection, but wholehearted and undivided surrender. Many people are not failing because they openly reject God. They are failing because they are divided, half trusting and half controlling, half believing the promise and half engineering the outcome.God renames Abram as Abraham, father of many nations, and Sarai as Sarah, speaking identity over them according to the promise rather than the present reality. The sign of circumcision is given not to create the covenant but to mark belonging to it. In the same way, a life that belongs to God today should bear visible marks of that belonging, not through performance, but through truth telling, generosity, repentance, and embodied obedience. When Abraham laughs at the promise and asks God to simply bless Ishmael instead, God responds with grace toward Ishmael but remains clear that His covenant will be established with Isaac. God is gracious toward our detours, but He does not rewrite His covenant around the shortcuts fear produces.One of the most powerful moments in the chapter is easy to overlook. After God speaks, Abraham obeys on that very day. Not eventually. Not after processing it for months. That very day, at 99 years old. Real faith does not just admire what God says. It moves. Covenant living is not about being impressive or perfect. It is about being wholehearted. God is not asking for a polished performance. He is asking for a surrendered life, trusting that the same God who kept His word to Abraham is still keeping His word today.

Series: GENESIS | Scripture: Genesis 25:1-18 | Description: A look at the darkness of the death of Abraham, the glimmering hope of promise, the darkness of the death of Ishmael, the light of the world, and how the church is the reflection of the light of the world that pierces into the darkness.

Genesis 21:15-21; Galatians 4:21-31

Tulsi Gabbard is exposing that the moon is hallow and contains giant data centers full of the universe's history according to a new Space Weirdo Ismael Perez. Apparently, the moon is an artificial fake that was put there after the real moon got destroyed in a galactic war. Ishmael also has immense difficulty pronouncing pretty much everything. This is likely due to the fact that his entire show was written by ChatGPT. At the end, someone asks if the alliance can “get rid of” the Indians in Canada. A new foe has entered the arena for Space Weirdo Friday!If you enjoyed the show, please Like & Subscribe to our channel and share the links. This show can be found @hiddeninplainsightradio on Instagram and @thehiddenpod on Twitter.Follow us on Kick: kick.com/hiddeninplainsightradioJoin the Patreon: https://www.patreon.com/hiddeninplainsightpodiTunes Link: https://podcasts.apple.com/us/podcast/hidden-in-plain-sight/id1488538144?i=1000459997594Spotify Link: https://open.spotify.com/episode/5zsntvl63Do7m9gNTD8Za2?si=MczvbuMlRuCbmWChclVUZARumble Link: https://rumble.com/c/hiddeninplainsight 

Rabbi Jacobson will discuss the following topics: Yud Beis Tammuz – 99 years: What does this day teach us? What happened on this day and what lessons does it offer us today? Why does the celebration of the Frierdiker Rebbe's liberation extend for two days – 12-13 Tammuz? Why is this month named after a Babylonian idol? What is the spiritual energy of this month? Is there a connection between the events of this day in 5754 and back in the time of Joshua when the sun was stopped? Is there something special about today, June 21, being the longest day of the year? Why didn't Joshua simply pray that the enemy be defeated? What is the mission of Chassidim who are not on shlichus? Is the Rebbe perfect? Follow-up What lessons do we learn from living with the times, with this week's Torah parsha? Can we heal people today by using a similar treatment to gazing at a serpent of brass mounted on a pole, as Moses was commanded? Why was Moses striking the rock such a great sin? Why was he not given the opportunity to do teshuva? Why were others not given the opportunity to do teshuva just as the sons of Korach were? What was the sin of Baal Pe'or? What lessons does this despicable sin offer us today? Why is a Parsha named after the evil Balak? What parts of Balaam's blessings were about Moshiach? What can we learn from Balaam's closing plot against the Jews? How should we react to the President's latest deal with Iran? Can we parallel the back-and-forth attitude of Iran to what Pharaoh and the Egyptians did regarding freeing the Jews? Tammuz Gimmel Tammuz Chukas-Balak Iran How is today's unrest in the Middle East a continuation of the unresolved conflict between Ishmael and Isaac? And what can we do to achieve permanent peace? Is it a good idea to allow my son to travel with a group to visit the concentration camps in Poland and Ukraine?

Have you ever looked at a situation in your life and thought, "I really messed this up"?In this encouraging message, Robert Hotchkin shares a powerful revelation from the life of Abraham that will help you break free from shame, regret, and the fear that you've somehow disqualified yourself from God's promises.Through the story of Abraham, Sarah, Hagar, and Ishmael, you'll discover why God's faithfulness is greater than your failures, why His promises are not dependent upon your perfection, and why your mistakes are not bigger than the Great I AM.No matter how complicated the situation may seem, God is still well able to get you past your mess and bring you into His promises.Scriptures: Genesis 15–17

Romans 9 is one of the most challenging chapters in the New Testament—but it is also one of the most important.In this lesson, we explore Paul's teaching on God's sovereignty, Israel's special role in God's plan, and the relationship between God's choices and human faith. Far from teaching that God arbitrarily saves some and condemns others, Romans 9 reveals a God who faithfully carries out His redemptive plan through history while extending mercy to all who believe.In this study, you'll learn:• Why Paul grieved for his fellow Israelites • What Israel's special privileges were and why they mattered • The difference between God's choice of a covenant lineage and personal salvation • Why Isaac was chosen over Ishmael and Jacob over Esau • What it means that God hardened Pharaoh's heart • The significance of the potter and the clay illustration • How Jews and Gentiles alike become vessels of mercy through faith • Why salvation has always been rooted in God's grace rather than human achievementRomans 9 reminds us that God is sovereign, trustworthy, and faithful. His plan was never based on human greatness, but on His mercy, wisdom, and desire to bless all nations through Jesus Christ.Key Text: Romans 9"Whoever believes in Him will not be put to shame." (Romans 9:33)If this lesson helped you better understand one of Scripture's most debated chapters, please like, subscribe, and share it with others seeking a deeper understanding of God's Word.#Romans9 #GodsSovereignty #BibleStudy #RomansSeries #FaithAndGrace #ChristianSermon #Salvation #PotterAndClay #ChurchOfChrist #GodsMercy

This week we continue our series, Beyond Fear, and turn to the story of God widening the circle of God's love in Ishmael. While fear asks, "Who is in and who is out?", we put our hope in a God whose loves is always larger than our fear. 

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When kicked out of her home with her son, Ishmael, how did God take notice of Hagar in the midst of her distress, and in turn, how did she see God as a faithful provider? Our walk with God provides us the opportunity to experience the gift of life-giving love reflected in our freedom, liberation, and wholeness – always anchored ...

In this message, Richie Reeder preaches from Genesis 21 on the story of Hagar and Ishmael, showing how God sees, hears, and provides for those who have been pushed to the margins. He explores themes of broken families, rejection, and being an outcast, connecting the biblical narrative to the painful but familiar experiences many carry today. Richie concludes by emphasizing that even when others cast us out, God does not cast us aside, and he invites listeners to both recognize God's provision in their own deserts and pursue those who have been forgotten.

1) What is the purpose of the Law according to Galatians 3:19-20?2) Can you discuss the issue of demonism in Luke 11:14, 23-26?3) Can you explain the difference between the spirit and the soul?4) Why is Ishmael not part of Abraham's blessing, but all the sons of Jacob are included?5) Why did God allow David to be harassed by Saul so much?6) Is the Christmas tree part of a pagan ritual based on Jeremiah 10:1-3?7) If we do not honor parents according to Ephesians 6:2-3, will we have a short life and things never being well for us?

Join Christine Darg as she explores the Ark's historical and modern geopolitical significance. Discover various theories about the Ark's location, including definite claims from Jerusalem's Temple Institute as well as the Ethiopian church. Learn about the potential impact of the Ark's discovery on global religious dynamics. This video also looks into the spiritual reconciliation between Isaac's and Ishmael's descendants, reflecting on biblical narratives and their relevance today.

Honoring Abdullah Ibrahim, South African jazz musician, welcoming his friend, ally Deborah Felmeth to guide us into the enormity of his great soul, his influential dedication, practice, that he may resonate in us all, with Music –  Africa – tears and laughter – Ishmael,  & “Mandenberg,” that he played at Nelson Mandela's Inauguration, and was played at Zohran Mamdani's Inauguration… CoyoteNetworkNews.com · Events, Councils, & More Visionary Activist on Patreon The post Honoring Abdullah Ibrahim appeared first on KPFA.

One of my all time favorite musicians has moved on - Abdullah Ibrahim aka Dollar Brand, South African legend, whose tunes fueled the anti-apartheid movement. This tribute is long overdue since I have played his records consistently over many years. Truly majestic and inspirational music. These are just a couple of my favorites. Tracklist: Mannenberg, Bra Joe from Killamanjaro, Liberation Dance, Sathima, Ishmael

"The holy Martyrs Manuel, Sabel, and Ishmael, Persians by race and brethren according to the flesh, were sent by the Persian King as ambassadors to Julian the Apostate to negotiate a peace treaty. While with him at a place near Chalcedon, they refused to join him in offering sacrifice to his idols. Scorning the immunity universally accorded ambassadors, he had them slain in the year 362. This was a cause of the war with Persia in which Julian perished miserably the following year." (Great Horologion)

Forgiveness is Freedom David Eells – 3/27/26  (audio)    We need faith in order to receive God's benefits, faith to receive His healings, deliverances, provision, salvation and so on. There is something that's just as important as faith because unforgiveness can block you from receiving any of that.  Mat 6:15 ASV  But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.   Unforgiveness brings the curse of the Bible listed in Deuteronomy 28. It is a very big problem and a major reason why people don't receive what they need from God.   How do we prove that we have forgiven and how do we show forgiveness? In other words, how is forgiveness manifested through us to others? And how do we show, or what do we show, to others to prove that we have forgiven them? I think we can see some pretty good signs from this verse: (Rom.12:14) Bless them that persecute you; bless, and curse not. When you're persecuted by someone, your doesn't really want to forgive them. But we really don't have any choice and it's the right thing to do, since the Lord has forgiven us such a great debt its only right to forgive everybody else their debt according to Jesus in Mat 18.  The penalty there is that Father turns the unforgiving over to tormenting demons in Mat 18:34-35. Forgiveness is extremely important if you want to bear fruit so the Lord can walk in you.  You will stumble without His grace. Forgiveness is every bit as important as the faith message because God does not give grace to people who don't forgive, or to people who judge, or to people who are bitter, or to people who are “just hurt” as they say. (Jas.2:1) My brethren, hold not the faith of our Lord Jesus Christ, [the Lord] of glory, with respect of persons. Are you holding the faith of Jesus Christ our Lord with respect of persons? James goes on to give the example of having more respect for the rich man than the poor man.   Then he speaks of another form of respect of persons that's also quite common. (Jas.2:8) Howbeit if ye fulfil the royal law, according to the scripture, Thou shalt love thy neighbor as thyself, ye do well: (9) but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors. If you're seeking to be justified by something that you are doing, but that somebody else isn't doing, be very, very careful because there are things that you are not doing and they are doing. And so James says not to be a respecter of persons. As it was with those under the Law, it also is with us. (Jas.2:11) For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law. So if you've transgressed in anything, then you've transgressed. If you've sinned in anything, then you have sinned. And, of course, if you are not willing to give grace to someone else when they have sinned, just remember that God doesn't have to give you grace when you sin.   James warns us, (Jas.2:12) So speak ye, and so do, as men that are to be judged by a law of liberty. In other words, if you want to be judged by a law of liberty, be sure you judge other people by a law of liberty. Judging is the first thing you do when you don't forgive someone. You are judging this person unworthy of forgiveness when Christ already forgave you and Jesus warned us about that. (Mat.6:14) For if ye forgive men their trespasses, your heavenly Father will also forgive you. (15) But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. The Father will turn you over to the tormenters until you pay your debt to God, since you didn't think your brother was worthy of having his debt to you cancelled by receiving forgiveness from you.  (Jas.2:12) So speak ye, and so do, as men that are to be judged by a law of liberty. What's the “law of liberty”? Well, he's using the Law here by way of an example. If you demand the Law be used on someone else, instead of giving them the same grace and “liberty” that the Lord offered to you, but you don't want to demand the Law be used to judge you, then you need to remember that the Lord will use the Law on you. (Jas.2:13) For judgment [is] without mercy to him that hath showed no mercy: mercy glorieth against judgment. What you sow, you reap, according to the universal law that the Lord has given us. (Gal.6:7) Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. If you sow mercy and forgiveness, and refuse to judge unrighteously, as Romans 14 warns against doing, then God will show grace and mercy to you.   God is the judge. When Paul turned a sinner over to Satan in 1Co 5 it was God who judged and it must be that way today. This was governmental unforgiveness. Personal judgment and personal unforgiveness is owed by us. Governmental unforgiveness coming from God through elders is important to protect others. When this happens God will confirm the judgment. But in Pro 26:2  As the sparrow in her wandering, as the swallow in her flying, So the curse that is causeless alighteth not.  How dangerous it is, for we can actually sever our own grace and ruin our own future by not forgiving other people. (Jas.3:14) But if ye have bitter jealousy and faction in your heart, glory not and lie not against the truth. Faction, of course, is seeking to separate people from others, especially to separate followers through selfish ambition. Judgment, jealousy, faction, criticism, gossip; these are all manifestations of unforgiveness, and many forms of it, because people are tempted to “lie against the truth” when they're attempting to cause division through jealousy or selfish ambition because they want something that God has not given to them.   But we should always wait and trust in the Lord to provide and ordain things for us, and not try to gain it ourselves. Jealousy causes people to try and obtain things through their own efforts. (Jas.3:15) This wisdom is not [a wisdom] that cometh down from above, but is earthly, sensual, devilish. (16) For where jealousy and faction are, there is confusion and every vile deed. The reason these people are turned over to vile deeds is because of unforgiveness the Father turns them over to tormentors as Jesus said. Mat 18:34-35  And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due.  35  So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts.    Many people have made themselves judges and think they have the right not to forgive other people but, if they are usurping this position, in other words, if they're seizing and holding this position, office, or power, etc., instead of God giving it to them, then they're going to bring a curse upon themselves. God guarantees it. (Jas.4:11) Speak not one against another, brethren. He that speaketh against a brother, or judgeth his brother, speaketh against the law, and judgeth the law: but if thou judgest the law, thou art not a doer of the law, but a judge. (12) One [only] is the lawgiver and judge, [even] he who is able to save and to destroy: but who art thou that judgest thy neighbor? Do you see what I'm saying here? James is saying the exact same thing. Only One has the right to judge; only the Lord has the right and He chooses through whom He will judge and it will not be someone in sin.  2Co 10:6  and being in readiness to avenge all disobedience, when your obedience shall be made full.  The apostle Paul said, (Rom.2:1) Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost practice the same things. If you judge others, then you judge yourself. We can't judge, be unforgiving, bitter, factious; or be attempting to bring judgment on other people. (Eph.4:29) Let no corrupt speech proceed out of your mouth ... (Jas.3:8) But the tongue can no man tame; [it is] full of deadly poison. Of course, God can tame the tongue and sometimes we learn obedience through the things we suffer.   The Bible said that even about Jesus. (Heb.5:8) Though he was a Son, yet learned obedience by the things which he suffered. When we suffer for speaking things we shouldn't, it motivates us to be very careful before the Lord. (Eph.4:29) Let no corrupt speech proceed out of your mouth, but such as is good for edifying (or “building up”) as the need may be, that it may give grace to them that hear. It's always legal to edify, to build up, to give grace; it's not always legal to tear down and we have to be careful that it's only the Lord Who does that. He is the Judge. It is legal to give grace but it is not always legal to judge. (Eph.4:30) And grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption. (31) Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice. These are all manifestations of unforgiveness.  Paul is warning us here and he mentions railing in (1Co.5:11) But as it is, I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one, no not to eat. As a sin that is worthy of separating from people, he commands us to separate from any man who is called a brother, if he is reviling or railing. Reviling is from Loidoros, meaning abusive railing. The word for “railing” is blasphemia, which is the same word for “blaspheming,” and it means “to speak against.” Both reviling and railing are speaking against others. And as we just read in James, “Speak not one against another, brethren.” (Eph.4:31) Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice. If you don't put this away, you will pay for it and usually pretty quickly. Generally, your body will start going downhill, circumstances will start going downhill, the grace of God will be gone from you, etc. (Eph.4:32) And be ye kind one to another, tenderhearted, forgiving each other, even as God also in Christ forgave you. We see that so often in Scripture: if God forgave you, you have to forgive.   (Col.3:12) Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering. A person who judges other people illegally is a proud person. A person who is unforgiving is a proud person. This is a person who has put him or herself up on a pedestal and thinks they have the right to not forgive, that they have the right to judge instead of giving that right only to God. They are sitting in the place of God. He says that through lowliness, meekness and longsuffering, we suffer long with other people's errors and problems and weaknesses, etc. (Col.3:12) Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering; (13) forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye.  Paul is talking about personal forgiveness here and we always have to give personal forgiveness every time. He's not talking about governmental unforgiveness because it would truly be a sin to forgive someone in a governmental situation. When it's the responsibility of an elder to judge and they don't do it, then they are sinning. For instance faction must be dealt with swiftly or it will spread and destroy many with “vile deeds”. However we always have to forgive any offense against us personally or we won't be forgiven, which is the foundation of our salvation. In Mat 18:15  And if thy brother sin (against thee [some ancient authorities omit this and it does not have a numeric pattern]), go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. The factious always disobey the command to go to the brother they are judging “alone” which makes them backbiters or back stabbers (Rom 1:30). They do this because their slander will be refuted by the witnesses. (Col.3:14) And above all these things [put on] love, which is the bond of perfectness. Of course, if you love your brother as yourself and you are not a respecter of persons, then you're going to want to afford every right and every privilege to him that you want for yourself.  This will bond you instead of divide you. If you want God to judge you according to grace and mercy, then remember you have to give that same grace and mercy to others. (Col.3:15) And let the peace of Christ rule in your hearts, to the which also ye were called in one body; and be ye thankful. (16) Let the word of Christ dwell in you richly. It's not possible to let the Word of Christ “dwell in you richly” unless you're going to be obedient to the golden rule. The Word will not be manifested in you if you have unforgiveness. Unforgiveness blocks so many things that God could give to you and opens up the door for so many more sins that will take over your life, so that the Word will not be manifested in you.   The Word is Jesus and He will not be manifested in you if you have unforgiveness. All of those other fruits of bitterness, wrath, anger, clamor, railing, and malice will be manifested instead of the Word. It doesn't matter what God has promised you; they won't come to pass because God's promises are conditional upon repentance and faith.   (Col.3:16) Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms [and] hymns [and] spiritual songs, singing with grace in your hearts unto God. (17) And whatsoever ye do, in word or in deed, [do] all in the name of the Lord Jesus, giving thanks to God the Father through him. So whatever we do, we are to do it in Jesus' Name; in other words, as representing Him. The meaning for the Greek word for name is nature, character, and authority. To do everything in His name is to do it like He would; that's exactly the meaning of Colossians 3:17. If we would do what Jesus would do, then the Word would be manifested in us.   What is the nature of forgiveness? I believe what Jesus is doing is He is helping us to understand those circumstances in which we find ourselves most likely to fall into unforgiveness. Those circumstances aren't the big curses that we think they are. We need to understand that wicked people who come against us and tempt us to fall into unforgiveness or bitterness or judgment, are actually a blessing. They cleanse the body of leaven. We need to understand that the Lord is sovereign and no person can come into our life without God's grace. We need to understand what He says about them.  (Luk.6:22) Blessed are ye, when men shall hate you, and when they shall separate you [from their company,] and reproach you, and cast out your name as evil, for Son of man's sake. Well, we certainly don't think that we're being blessed when people do such things, but from God's point of view, we are. We shouldn't be so near-sighted to see only the circumstance and not what God says about the circumstance behind the scenes because what is being worked in us is for eternity. (23) Rejoice in that day (We sure need to remind ourselves of this because the flesh just cries out, doesn't it?), and leap [for joy] for behold, your reward is great in heaven (Can you imagine? This obnoxious person who is accosting you is actually creating a reward for you in heaven!); for in the same manner did their fathers unto the prophets. (24) But woe unto you that are rich! for ye have received your consolation. (25) Woe unto you, ye that are full now! for ye shall hunger. Woe [unto you,] ye that laugh now! for ye shall mourn and weep. (26) Woe [unto you,] when all men shall speak well of you! for in the same manner did their fathers to the false prophets. So we see that if these same wicked people speak well of us it is a woe to us.  Jesus said, “Woe ye that laugh now.” Yes, sometimes you weep, you mourn because of things that you go through at the hands of other people. But He said, “Woe ye that laugh now, for ye shall mourn and weep.” If we laugh at the judgment of others it is a woe to us. Things are going to be turned around. We are about to be treated badly by the world as a trial, but God says, “leap [for joy] for behold, your reward is great in heaven.” The reward that God is giving is not just a breath that He calls this life; the reward that God gives lasts forever and ever. If we could really understand what He's saying here and what is happening here, I believe we would leap for joy. God is true to His Word.   And now Jesus is going to tell you what it really is to be a forgiving person and what the fruit of being a forgiving person is. (Luk.6:27) But I say unto you that hear, Love your enemies, do good to them that hate you. If you let bitterness or unforgiveness rise up in your heart, it's just not possible to obey this. (Luk.6:28) Bless them that curse you, pray for them that despitefully use you. (29) To him that smiteth thee on the [one] cheek offer also the other; and from him that taketh away thy cloak withhold not thy coat also. The only person who can do this is a forgiving person, a person who is not judging. They are being obedient to the Lord and they have His grace working in them. Of course, you don't have the grace to do these things if you're unforgiving because then God withholds His grace. He gives grace only to the humble. (Jas.4:6) But he giveth more grace. Wherefore [the scripture] saith, God resisteth the proud, but giveth grace to the humble. (Luk.6:30) Give to everyone that asketh thee; and of him that taketh away thy goods ask them not again.  Those with faction and witchcraft stole from us whenever there was an opportunity and we have never asked it back but God always repays it multiplied when we just give it. In other words, He doesn't want you to judge these people. He tells us, (1Co.5:12) For what have I to do with judging them that are without? Do not ye judge them that are within (meaning those within the Church)? In obedience to this, before the faction leave the Church in a rage we correct their slander, fornication, lies, lusting, etc. After they leave we have only judged them carefully when the Lord told us to. (13) But them that are without (outside of the Church or not in the Church) God judgeth. (Luk.6:31) And as ye would that men should do to you, do ye also to them likewise.   Here again is that perfect law of liberty. Giving mercy when we want mercy, sowing the very seed that we need because each seed brings forth after its own kind. If you want mercy, you sow mercy; if you want forgiveness, you sow forgiveness, etc. God will bring it back to you. (Luk.6:32) And if ye love them that love you, what thank have ye? Oh, it's easy to love and forgive people who love and forgive you, but what about giving love and what He is telling us to do here. (Luk.6:32) And if ye love them that love you, what thank have ye? for even sinners love those that love them. There's no reward for us in loving those who are good to us. (33) And if ye do good to them that do good to you, what thank have ye? for even sinners do the same. True; even sinners do the same, so we have to be above that. We have to be able to do it even for the wicked and the unworthy, and God will give us grace to do this. It all comes by grace from God but we forsake our own grace if we are unforgiving.   (Luk.6:34) And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, to receive again as much. (35) But love your enemies, and do [them] good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil. I know that you want to be a son of God, not just a child of God. The manifestation of sons is what the whole world is waiting to see. (Rom.8:19) For the earnest expectation of the creation waiteth for the revealing of the sons of God. He's telling you here how to be a son.   If you don't want to do these things or if you give little esteem to these things that Jesus is saying, you forsake grace. And if you're unforgiving, then, of course, you won't have grace to do these things. And not only won't you have grace to do them, you won't want to do them. It will not be possible for you to do them. If we want to be sons of God, we have to be like His Son. And what did Jesus say? (Luk.23:34) Father, forgive them; for they know not what they do. (35) But love your enemies, and do [them] good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil. (36) Be ye merciful, even as your Father is merciful. (37) And judge not, and ye shall not be judged: and condemn not, and ye shall not be condemned.   Be careful that if any judgment or any condemnation is coming through you, that it's coming from God and not from you. If you have any personal feelings, if you have personal bitterness or unforgiveness toward someone, then you're not neutral and God can't use you. He can't use you as a son, as He could use His Son, because His Son was truly forgiving. (Luk.6:37) And judge not, and ye shall not be judged: and condemn not, and ye shall not be condemned: release, and ye shall be released. Jesus forgave the sinners but governmentally judged the judges. When you're holding people captive to their sins or, in other words, holding them accountable to their sins against you, it says to “release and ye shall be released.” (Luk.6:38) Give, and it shall be given unto you; good measure, pressed down, shaken together, running over, shall they give into your bosom. For with what measure ye mete it shall be measured to you again. This is just so important for us to remember! However we give it out to others, however we sow it, that's what is going to come back to us.   We've seen how unforgiveness manifests itself in our thoughts and our actions. Forgiveness also manifests in our thoughts and our actions. Here's a good example: (Mat.5:38) Ye have heard that it was said, An eye for an eye, and a tooth for a tooth: (39) but I say unto you, Resist not him that is evil ... According to the Law, you were able to demand an eye for an eye and a tooth for a tooth. You had the right to execute vengeance under the Law. But the Law could make nothing perfect, and God decided that He needed a better Covenant with better promises, so He gave us the New Covenant.  Paul in 1Co 5 told the Church to throw the fornicator and reviler out to save the Church because a little leaven leavens the whole lump. Now this is definitely talking about not resisting humans because we're told in (Jas.4:7) Be subject therefore unto God; but resist the devil, and he will flee from you. We are told to resist the devil and his demons but Matthew is talking about the person, the flesh and blood, with whom we are not supposed to fight. The elder must resist the wicked for the Church with governmental authority as we have seen. The angels go out to take down slander because it is an attempt to destroy souls and families with witchcraft.  Individually we fight against our real enemy, the principalities and the powers. (2Co.10:3) For though we walk in the flesh, we do not war according to the flesh (4) (for the weapons of our warfare are not of the flesh, but mighty before God to the casting down of strongholds), (5) casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ.  (Mat.5:39) But I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. If you forgave a person immediately, as you should do, then you would be able to resist retaliation. If you overcome unforgiveness every time someone attacks you that's a good thing, and if you finally overcome it in your nature, you won't have any problem obeying what Jesus commanded here. The majority of the Church doesn't pay much attention to these Scriptures for they are self-crucifying. They would rather appease their flesh and retaliate in order to get out of this crucifixion to their flesh.   (Mat.5:40) And if any man would go to law with thee, and take away thy coat, let him have thy cloak also. That really comes against the flesh; we are really swimming upstream here to be obedient to Jesus. Unforgiveness is common. It's thought of as a worthy thing in the world but the Lord speaks very harshly against it. (Mat.5:41) And whosoever shall compel thee to go one mile, go with him two. This also really goes against the flesh. The flesh is prideful and doesn't want to do this; and God hates pride. Unforgiving people are prideful people because they think that they have the right to judge.   (Mat.5:42) Give to him that asketh thee, and from him that would borrow of thee turn not thou away. This is humiliating to the old man. (43) Ye have heard that it was said, Thou shalt love thy neighbor, and hate thine enemy: (44) but I say unto you, Love your enemies ... Of course, this is the total opposite of unforgiveness, judgment, bitterness, wrath and demanding your rights. (Mat.5:44) But I say unto you, Love your enemies, and pray for them that persecute you; (45) that ye may be sons of your Father ... Look at how many times the Lord connects sonship with this kind of humility in our lives. He connects sonship with the kind of humility that doesn't judge, the kind of humility that forgives.   (45) That ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. We wonder why God doesn't judge certain people around us; we wonder because He is so longsuffering with the wicked and vessels of dishonor so the elect among them will be saved as in Romans 9.  But He needs and uses those vessels of dishonor to try us and crucify our flesh. (46) For if ye love them that love you, what reward have ye? …(48) Ye therefore shall be perfect, as your heavenly Father is perfect.   Brethren, some of the worst of men can be saved, Paul and Peter were but Judas was not. Pray for your families that they forgive, repent, and be among the chosen. Here is something many leave out, God's will.  Rom 9:2-5 that I have great sorrow and unceasing pain in my heart.  3  For I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh: (He had great love and great faith but few were saved. Why?) 6  But it is not as though the word of God hath come to nought. For they are not all Israel, that are of Israel: (The same is true of the recognized “Church”.) 7  neither, because they are Abraham's seed, are they all children: but, In Isaac shall thy seed be called. (The chosen lineage among Abrahams children.) 8  That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed. (Only those who have faith in the promises.) 9  For this is a word of promise, According to this season will I come, and Sarah shall have a son. (A type of the promised seed of all nations. This was after God rejected Ishmael, a type of the rejected seed of all nations.) 10  And not only so; but Rebecca also having conceived by one, even by our father Isaac--  11  for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election (choosing) might stand, not of works, but of him that calleth, (Only “many are called but few are chosen”.) 12  it was said unto her, The elder shall serve the younger.  13  Even as it is written, Jacob I loved, but Esau I hated.  (Two types of world-wide people.) Many will argue with this but God says in 14  What shall we say then? Is there unrighteousness with God? God forbid.  15  For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.  16  So then it is not of him that willeth, nor of him that runneth, (The choice is not man's but Gods. Religion doesn't count.) but of God that hath mercy. 17  For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth.  18  So then he hath mercy on whom he will, and whom he will be hardeneth.  19  Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will?  20  Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus?  21  Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?  22  What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction:  23  and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory,  24  even us, whom he also called, not from the Jews only, but also from the Gentiles?  25  As he saith also in Hosea, I will call that my people, which was not my people; And her beloved, that was not beloved.  26  And it shall be, that in the place where it was said unto them, Ye are not my people, There shall they be called sons of the living God.  27  And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved:  28  for the Lord will execute his word upon the earth, finishing it and cutting it short.  29  And, as Isaiah hath said before, Except the Lord of Sabaoth had left us a seed, We had become as Sodom, and had been made like unto Gomorrah. 

Notes Matthew 10:24-39 Genesis 21:8-21 In this episode, we explore the challenging teachings of Jesus in Matthew 10, the story of Hagar in Genesis 21, and their implications for faith, family, and social justice. We also discuss the importance of context, interpretation, and standing with the marginalized. Chapters 00:00 Introduction to the Pulpit Fiction Podcast 02:00 Weather and Climate Change Discussion 02:46 Pride Month and Community Engagement 07:11 Exploring the Gospel of Matthew 09:11 Understanding Jesus's Family Values 15:00 The Complexity of Jesus's Teachings 21:12 The Importance of Chosen Community 25:52 Navigating Family Dynamics and Faith 30:18 Exploring Genesis: The Story of Hagar and Ishmael 45:39 The Legacy of Hagar: Liberation and Marginalization

This guide covers the readings appointed in the Revised Common Lectionary for the Fourth Sunday after Pentecost (Proper 7), Year A, falling on June 21, 2026. We are well into the green season now — the long, ordinary stretch of Sundays during which the church listens, week by week, to the long witness of Scripture.This Sunday's readings are not gentle. The Gospel continues last week's account of Jesus sending out the Twelve, but where last week was the calling, this week names the cost. Jesus tells the disciples three times not to be afraid, then warns them that the message will divide families, that they will be hated, and that those who try to hold on to their lives will lose them. The Old Testament tracks each offer their own difficult companion. Track One follows Hagar and her son into the wilderness after they are cast out at Sarah's demand — one of the most painful scenes in Genesis. Track Two gives us Jeremiah's famous lament, in which the prophet accuses God of having tricked him into a vocation that has cost him everything. The Epistle, from Romans 6, sets the baptized at the heart of this difficulty: we have died with Christ, and so what could ordinarily destroy us no longer has the final word.This is a Sunday that asks the preacher for both courage and tenderness. The Gospel in particular has been used in some of the most damaging ways in the church's history — to justify family estrangement, to coerce loyalty, to bless suffering that people did not choose. The guide names those misuses plainly in the cautions, because the texts will preach better when their misuses are named than when those misuses are left to lurk.The ReadingsGenesis 21:8–21First Reading (Track One) — Hagar and Ishmael in the WildernessSummaryThe day Isaac is weaned, Abraham throws a great feast. Sarah looks across the celebration and sees Ishmael — the son Hagar bore to Abraham years earlier — and something hardens in her. She tells Abraham to send Hagar and the boy away, so that Ishmael will not inherit alongside Isaac. The text says the matter is very distressing to Abraham, but God tells him to do as Sarah says, with the promise that God will also make a nation of Ishmael. The next morning Abraham sends Hagar out with bread, a skin of water, and the boy. The water runs out in the wilderness. Hagar puts the child under a bush so she will not have to watch him die, and she lifts up her voice and weeps. God hears the boy's voice. An angel speaks to Hagar — do not be afraid, God has heard him where he is. God opens her eyes, and she sees a well that was there all along. The boy grows up in the wilderness and becomes the ancestor of a great nation.Key Ideas for Preaching* The text says God heard the voice of the boy — and the name Ishmael means “God hears.” The story is its own argument: there is no one whose voice God does not hear, including the ones the official story has cast out. Where does your congregation tend to assume that some voices reach God and others do not, and how might Ishmael's name interrupt that assumption?* Hagar does not see the well until God opens her eyes. The water was already there. What might it mean for your people that the help they have been pleading for may already be present, waiting to be seen rather than waiting to be made?* God's promise expands rather than narrows. Isaac receives the promise, and Ishmael will also become a great nation. The text refuses to make this an either/or. Where in your congregation has the assumption taken hold that God's blessing is a finite resource — that someone else's portion must come out of ours?* The story sits uncomfortably with us, and it should. There is real cruelty here, and real grief. What might it look like to preach this scene without rushing toward a moral, letting your people sit with the painful complexity of a family text that does not resolve neatly?Significant Cautions* Hagar's story has been used in the church to claim that one religious people has displaced another — most painfully in claims that Christianity has replaced Judaism, or that the Arab descendants of Ishmael are outside God's care. The text itself refuses this reading. God's blessing extends to both lines.* Sarah's demand and Abraham's quick compliance are easy to moralize — to make Sarah a villain or Abraham a coward. The text is more honest than that. They are real, flawed people inside a real, flawed family system, and the story does not ask us to pick sides among them.* The line that God told Abraham to listen to Sarah has sometimes been used in troubling ways. Read in context, it is God's particular guidance about this particular moment — not a general endorsement of any voice that arrives within a family.* This is a Genesis story that Muslims also hold as sacred — Ishmael is the ancestor of the Arab peoples, and the well in this text is foundational to Islam. Be particularly careful with any language that would imply Christians have an exclusive claim on the material.Hagar and Ishmael in the Desert by Christoffer Wilhelm EckersbergPsalm 86:1–10, 16–17The Psalm (Track One) — Incline Your Ear, O LordSummaryThis is a psalm of supplication from someone in deep need. “Incline your ear, O Lord,” it begins; “I am poor and needy.” The psalmist names God's character — good and forgiving, abounding in steadfast love — and pleads for an answer. The middle of the psalm widens the view: God is unique among all the gods of the nations, the maker of all peoples, the one to whom every people will one day come. The selected verses close with another plea: turn to me, give me strength, save me, show me a sign of your favor.Key Ideas for Preaching* The psalmist names himself “poor and needy” — and names it to God, not hides it. What does it look like for your congregation to bring their actual need to God without first trying to dress it up?* The psalm holds together a private cry and a cosmic vision. In the same breath the psalmist asks God to listen to him and reminds himself that all the nations will one day come and bow down. How might your sermon hold those two together — the intimate and the vast — without flattening either?* The plea is grounded in who God is, not in who the psalmist is. God is good and forgiving, abounding in steadfast love. Where in your congregation has prayer started to feel like throwing words into a void, and how might naming who God is steady that?Significant Cautions* The psalmist asks God to act so that “those who hate me may be put to shame.” That is honest prayer, but it can also become a weapon. Be careful about preaching this verse in a way that licenses contempt for those we disagree with.* “I am devoted to you” can be heard as the psalmist claiming exceptional faithfulness. Read in the context of the whole psalm, it is relationship language, not a boast about merit.Jeremiah 20:7–13First Reading (Track Two) — A Fire Shut Up in My BonesSummaryJeremiah turns to God in something close to anger. You have tricked me, he accuses; you have overpowered me. He has become a laughingstock. Everyone mocks him; his message of judgment has cost him friends and reputation. He has tried to keep silent — but the word of God, he says, is like a fire shut up in his bones, and he cannot hold it in. Even his closest acquaintances are watching for him to stumble. And then, in the middle of the lament, the tone turns. He remembers that God is on his side, that the Lord is with him like a dread warrior. He calls on the assembly to sing to the Lord. The lament does not erase itself, but it ends — for now — in praise.Key Ideas for Preaching* Jeremiah accuses God of trickery and gets away with it. The text does not punish him for the accusation; it preserves it as Scripture. What might it mean for your congregation to hear that even rage toward God can be a faithful prayer?* The word inside Jeremiah is “like a fire shut up in my bones.” He cannot keep it in even when keeping it in would be easier. Where in your congregation is there a truth that needs to come out, and what is it costing your people to hold it in?* The lament ends in praise — not because the problem has been solved, but because Jeremiah remembers who is with him. What does it look like for your people to praise from inside a difficulty that has not yet resolved?Significant Cautions* Jeremiah's lament can be used to suggest that faithful people quickly arrive at peace and praise after suffering. The turn is real in this passage, but it is not automatic, and the rest of Jeremiah's life is not exactly peaceful. Do not rush a lament toward resolution.* “There is something like a burning fire in my bones” has sometimes been used to pressure people into evangelism, as if a faithful Christian must always feel compelled to proclaim. Jeremiah's compulsion is the experience of a particular prophet under particular circumstances, not a universal test of faithfulness.Psalm 69:7–10, (11–15), 16–18The Psalm (Track Two) — A Stranger to My KindredSummaryA lament from someone who has been alienated by their devotion to God. It is for your sake, the psalmist says, that I have borne reproach — I have become a stranger to my kindred. Zeal for God's house has consumed him. He is mocked in the streets; even drunkards make him the subject of their songs. The psalm pleads with God to draw near, to answer, to redeem him from the muck. The selected verses close with an urgent appeal: do not hide your face from me; come near and redeem me.Key Ideas for Preaching* The psalmist's faithfulness has cost him relationships — even with his own family. This pairs powerfully with the Gospel's hard language about division. What does your congregation know about the real cost of taking faith seriously, and how might this psalm give them words for it?* The image of being stuck in the mire, where there is no foothold, is one of the most physical pictures in the psalms. It is not abstract theology; it is what real trouble feels like in the body. How might your sermon let the body of the psalm meet the bodies of your people?* The psalmist does not pretend to be patient. “Do not hide your face from me” is urgent, almost demanding. What might it free in your people to hear that urgent prayer is faithful prayer?Significant Cautions* The psalm has been used to claim a kind of spiritual martyrdom for ordinary discomfort — to dramatize mild inconvenience as suffering for the gospel. The cost the psalmist describes is real. Be careful applying his words to a much smaller scale.* Some verses near these (not included in the reading) contain sharp curses against the psalmist's enemies. The lectionary leaves them out for a reason. If you reach for them, handle them with care.Romans 6:1b–11The Epistle — Buried with Him by BaptismSummaryPaul has just argued in Romans 5 that grace abounds where sin abounds. He hears the objection coming: shall we then sin all the more, so that grace can abound all the more? Absolutely not, he says. And the picture he gives in answer is baptism. To be baptized into Christ is to be baptized into his death — buried with him so that we might also walk into a new kind of life. The old self has been crucified with him. The pull of the old life no longer has the final word. Christ, having been raised, will never die again; death no longer has dominion over him. And so, Paul says, we are to consider ourselves dead to sin and alive to God in Christ Jesus.Key Ideas for Preaching* Paul defines baptism not as a religious rite added on top of a person's life but as a death and a resurrection. The old self has been crucified. The new life is something already begun. How might it shift your congregation's sense of baptism — their own, and any they are about to celebrate — to hear it described in these terms?* “Death no longer has dominion over him” — and so, by extension, over us. This is the same Romans 6 that ties directly to today's Gospel, where Jesus tells the disciples not to fear those who can kill the body. The two readings are saying the same thing in different keys. What changes in your people when the deepest threats lose their final authority?* Paul tells us to “consider ourselves dead to sin and alive to God.” That is not a description of how it feels; it is a posture, a reckoning, a choosing to remember what is true even when experience suggests otherwise. Where in your congregation might this practice of remembering provide more steadiness than trying to feel a particular way?Significant Cautions* “Dead to sin” has sometimes been read as the claim that Christians no longer struggle. Paul is not saying that — he goes on in chapter 7 to describe at length the ongoing struggle. He is describing an orientation, not a finished condition. Say so plainly.* The language of being “crucified with Christ” can be used to romanticize suffering, or to suggest that hardship is the proof of faith. Paul's image is about baptismal identity, not a measuring stick for who is suffering enough.* “Walking in newness of life” can be flattened into self-improvement language. Paul's vision is much larger — a whole new sphere of life in which the powers that used to determine us no longer have the final say.Matthew 10:24–39The Gospel — Do Not Be AfraidSummaryThe sending discourse continues, and Jesus turns to the cost. He warns the disciples that they will be treated as he is treated — if people call the master of the house Beelzebul, his household should expect worse. Three times he tells them not to be afraid. Do not fear those who can kill only the body; fear instead the one who has authority over both body and soul. Do not be afraid: even the sparrows are not forgotten, and you are worth more than many sparrows. Acknowledge me before others, Jesus says, and I will acknowledge you before my Father. And then the hardest verses: do not think I came to bring peace; I came to bring a sword. Loyalty to me will cause division — even within families. Whoever loves family more than me is not worthy of me. Whoever does not take up the cross is not worthy of me. Those who try to hold on to their life will lose it. Those who lose their life for my sake will find it.Key Ideas for Preaching* The phrase “do not be afraid” appears three times in this passage. It is the constant beneath everything else. The hard language about division and loss is held inside that frame. What would it look like for your sermon to make the “do not fear” as loud as the difficult verses around it?* Jesus uses sparrows — the cheapest birds at the market — to make a point about God's attention. Not one of them falls without God noticing; and you are worth more. How might this small, almost throwaway image be exactly the picture your congregation needs of a God whose attention reaches the least-counted parts of their lives?* The “sword” Jesus brings is not his intention but his effect. He is naming a social reality: following him will not be welcome everywhere, even in some families. He is preparing his disciples for that, not endorsing the division. How might your sermon help your people tell the difference between division that follows costly faithfulness and division that follows from cruelty or stubbornness?* “Take up the cross” was, in the first century, the specific image of a condemned prisoner carrying the crossbeam of their execution. It was a death-march image, not a metaphor for ordinary hardship. What is your congregation actually being asked to die to for the sake of Jesus, and how can you name it without trivializing the image?* “Those who lose their life for my sake will find it” is one of the central paradoxes of the Gospels. It is not a license for self-destruction; it is the strange truth that the life that tries to protect itself shrinks, and the life that is given for something larger grows. Where in your people's lives is a small, protected life keeping them from a larger, given one?Significant Cautions* “Do not fear those who kill the body” has sometimes been used to pressure people toward martyrdom or to invalidate ordinary fear. Jesus is not condemning fear; he is steadying people facing genuine threat. Don't use this verse to shame the afraid.* The verse about fearing the one who can destroy both body and soul is genuinely difficult, and many faithful readers have understood the subject of that verse differently. Be cautious about turning it into a casual threat. The weight of the passage is not on the warning; it is on the comfort that immediately follows.* “I came not to bring peace but a sword” has been used in some of the most damaging ways imaginable — to justify religious violence, to bless the cutting off of LGBTQ+ family members, and to license abusive religious leaders demanding total loyalty. Be especially clear: Jesus is naming a social effect, not endorsing harm to anyone.* “Whoever loves father or mother more than me is not worthy of me” has been weaponized by spiritually abusive systems to demand that members cut off family. The wider witness of Scripture — including Jesus' own care for his mother from the cross, and the command to honor parents — flatly contradicts that use.* “Take up the cross” should not be applied to suffering that people did not freely choose — illness, abuse, poverty, grief. Such suffering is not their cross to bear, and calling it that has been used to silence people who needed to be heard.* “Lose your life to find it” should never be used to validate self-harm, the staying in dangerous situations, or the spending of oneself in service of leaders or institutions that demand it. Jesus is talking about the freedom of the gospel, not about self-destruction.Thematic ConnectionsBoth tracks open onto the same difficult Gospel, and both offer it different company.Track One brings Hagar's wilderness story. A woman and her son have been cast out — by the official story, by the family that should have held them. The water runs out. The mother cannot bear to watch the child die. And God hears. The story does not solve what Sarah has done; it does not undo the cruelty. But it insists that no voice is unheard, no person is forgotten, and that the help God provides may already be present, waiting to be seen. Paired with the Gospel's “do not fear” and the sparrow image, the message is the same in two keys: God's attention reaches the ones the world has overlooked.Track Two brings Jeremiah's lament and Psalm 69's cry of alienation. Both texts give voice to the cost of faithfulness — the rejection, the social isolation, the impossibility of keeping silent. Read alongside the Gospel, they put words in the mouths of disciples for whom following has cost something. The whole day, on this track, gives a congregation permission to be honest about how hard faithfulness has been, and a promise that the honesty is itself a form of prayer.Romans 6 anchors both tracks in baptismal identity. Whatever the world's hostility can do, the worst of it has already lost its dominion. Christ has gone down into death and come back out the other side, and the baptized have gone with him.The Gospel is the natural preaching center either way, and it asks particular courage from the preacher. These texts have been weaponized; the cautions in this guide are not theoretical. But the heart of the passage is the threefold “do not be afraid” and the small, almost tossed-off promise about the sparrows. A sermon that lets those quieter verses set the temperature, while taking the harder verses seriously and naming their misuses plainly, will land more honestly than one that either avoids the difficulty or leans into it as something to admire.For preachers following the recent series: this is the third Sunday in the Matthew 10 arc. Two weeks ago, Jesus called Matthew from his table. Last week, he sent the twelve out with empty hands and the compassion of the Lord of the harvest. This week, he is honest with them about what the sending will cost. The shape is now complete: found, sent, warned. Next week, the lectionary begins to move into the parables of the kingdom. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

CREDITS OOH CHILD Lyrics: Stan Vincent Arrangement: Hall & Oates   MAKE YOU FEEL MY LOVE Lyrics: Bob Dylan Arrangement: Adele   ON STAGE Xan DuBose Ensley (vocals) Ayush Joshi (keys) Sean Thomson (guitar) Rev. Gail Henderson-Belsito (lots of talking) Charles Weathers (talking)   SERMON AUDIO IS AVAILABLE FOR STREAMING THROUGH THE WEBSITE AND AS A PODCAST THROUGH ITUNES AND PODBEAN.   ALL SCRIPTURE QUOTED FROM THE NEW REVISED STANDARD VERSION OF THE BIBLE ©1989 BY THE NATIONAL COUNCILCHURCHES OF CHRIST. MUSIC COVERED UNDER THE LICENSE CCS#11209.  

What if the book of Genesis is not only the story of humanity's first family, but also the story of God learning how to parent? In this episode, Rabbi Marc Katz sits down with Stephen Spector to discuss his book God and the First Families: Parenting, Trauma, and Healing in the Book of Genesis (Jewish Publication Society, 2026), a provocative reexamination of the Bible's foundational stories through the lens of parenting. Drawing on both biblical interpretation and contemporary psychology, Spector explores how God's relationship with the patriarchs and matriarchs evolves throughout Genesis. God begins as a demanding authority figure, shifts toward a more nurturing presence, returns briefly to authoritarianism in the binding of Isaac, and ultimately develops a style focused on fostering moral and emotional growth. Remarkably, Spector argues, Genesis anticipates parenting insights that psychologists would not articulate for thousands of years. Along the way, familiar stories take on new meaning. Cain and Abel, Isaac and Ishmael, Jacob and Esau, Joseph and his brothers—each narrative becomes a window into questions of favoritism, resilience, forgiveness, family conflict, and healing after trauma. By reading Genesis as a story about parenting and human development, Spector uncovers enduring wisdom about how families flourish, fracture, and find their way back to one another. Together, Spector and Katz explore what the Bible can teach about raising children, repairing relationships, and understanding the complex bond between love, authority, and growth. Stephen Spector is a professor of English emeritus at Stony Brook University. He is the author of Operation Solomon: The Daring Rescue of the Ethiopian Jews and Evangelicals and Israel: The Story of American Christian Zionism, among other volumes. Spector has taught the Bible to undergraduate and graduate students for fifty years. He has been a visiting scholar at Hebrew University and a senior research fellow at the National Humanities Center and the Wesleyan Center for Humanities.  Rabbi Marc Katz is the senior rabbi at Temple Ner Tamid in Bloomfield, New Jersey. He is the author of The Heart of Loneliness: How Jewish Wisdom Can Help You Cope and Find Comfort, a National Jewish Book Award finalist and Yochanan's Gamble: Judaism's Pragmatic Approach to Life. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

What if the book of Genesis is not only the story of humanity's first family, but also the story of God learning how to parent? In this episode, Rabbi Marc Katz sits down with Stephen Spector to discuss his book God and the First Families: Parenting, Trauma, and Healing in the Book of Genesis (Jewish Publication Society, 2026), a provocative reexamination of the Bible's foundational stories through the lens of parenting. Drawing on both biblical interpretation and contemporary psychology, Spector explores how God's relationship with the patriarchs and matriarchs evolves throughout Genesis. God begins as a demanding authority figure, shifts toward a more nurturing presence, returns briefly to authoritarianism in the binding of Isaac, and ultimately develops a style focused on fostering moral and emotional growth. Remarkably, Spector argues, Genesis anticipates parenting insights that psychologists would not articulate for thousands of years. Along the way, familiar stories take on new meaning. Cain and Abel, Isaac and Ishmael, Jacob and Esau, Joseph and his brothers—each narrative becomes a window into questions of favoritism, resilience, forgiveness, family conflict, and healing after trauma. By reading Genesis as a story about parenting and human development, Spector uncovers enduring wisdom about how families flourish, fracture, and find their way back to one another. Together, Spector and Katz explore what the Bible can teach about raising children, repairing relationships, and understanding the complex bond between love, authority, and growth. Stephen Spector is a professor of English emeritus at Stony Brook University. He is the author of Operation Solomon: The Daring Rescue of the Ethiopian Jews and Evangelicals and Israel: The Story of American Christian Zionism, among other volumes. Spector has taught the Bible to undergraduate and graduate students for fifty years. He has been a visiting scholar at Hebrew University and a senior research fellow at the National Humanities Center and the Wesleyan Center for Humanities.  Rabbi Marc Katz is the senior rabbi at Temple Ner Tamid in Bloomfield, New Jersey. He is the author of The Heart of Loneliness: How Jewish Wisdom Can Help You Cope and Find Comfort, a National Jewish Book Award finalist and Yochanan's Gamble: Judaism's Pragmatic Approach to Life. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

After the birth of Isaac, we would expect the story's emphasis to shift to the promised son. However, that's not what we see at all. Join Jay and George for today's Text-Driven Tuesday as they look at Genesis 21:8-21 and see how a story about Ishmael's “laughing” applies to us today. On today's Text-Driven Tuesday, we see that in Genesis 21:1-7, the promised son has finally arrived! But is he the main focus of this passage? Or is there something more to the text? Join the conversation as Jay and George look at four key words in Genesis 21, and what they tell us about God and the promised son. Conformed to Christ aims to engage the mind, affect the heart, and call people to follow Christ. Additionally, our aim is to introduce and explain passages of Scripture and difficult theological doctrines in a down-to-earth and easy-to-grasp manner. Theology and the Bible should impact your life, and our goal is that we might play a small part in seeing that happen. Conformed to Christ is a ministry of Christ's Fellowship Church. https://cfclawton.org/ ***Be sure to subscribe on YouTube, iTunes, Google Podcasts, Spotify, Podbean, and Amazon Music Youtube: https://youtube.com/channel/UCgQBeT-Mj1CmngPdhZyWybQ iTunes: https://podcasts.apple.com/us/podcast/conformed-to-christ/id1503247486 Google Podcasts: https://podcasts.google.com/feed/aHR0cHM6Ly9mZWVkLnBvZGJlYW4uY29tL2NvbmZvcm1lZHRvY2hyaXN0L2ZlZWQueG1s Spotify: https://open.spotify.com/show/5YruCZu4hla6Ll3rBu7UPY

Paul opens this chapter with a dramatic expression of grief, like Moses before him, saying he would forfeit his own salvation if it meant his fellow Israelites would be saved. That alone should tell you how personal this gets. God chose Isaac over Ishmael, Jacob over Esau, and showed mercy to whom He would show mercy. The potter has authority over the clay, and that offends us because we want God to explain Himself. Yet, God demonstrates time and again that he is not only sovereign, but compassionate and merciful toward all people—Jew and Gentile.  The Rev. Doug Griebenaw, pastor and mission advocate at KFUO Radio, joins the Rev. Dr. Phil Booe to study Romans 9:1–33.  Why does doing the right thing sometimes feel impossible? Why do feelings of guilt follow us even when we've been forgiven? These aren't new questions. St. Paul wrote his letter to the Romans for a church he had never visited, and yet he addressed the struggles every Christian knows firsthand: the weight of the law, the persistence of sin, the sufficiency of what God has done in Christ. Romans covers enormous ground. Paul moves from the universal problem of sin through justification by faith, the role of baptism, the war between flesh and spirit, God's faithfulness to Israel, and the shape of life together in the body of Christ. There's a reason the Reformation was born in this letter. Join us on Thy Strong Word as we open up Romans, weekdays at 11am or on-demand anytime, at KFUO.org.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

What does it mean to take up the cross in a world that rewards safety and silence? Matt Skinner, Karoline Lewis, and Cody Sanders dig into the lectionary texts for the Fourth Sunday after Pentecost (June 22, 2026), exploring the missionary discourse in Matthew 10, the prophet Jeremiah's anguished vocation, the casting out of Hagar and Ishmael in Genesis 21, Psalm 69's theology of complaint, and the "with Christ" language of Romans 6.The conversation wrestles with fear as a communal emotion, the two historical horizons behind Matthew's hard sayings, what it means that God makes a covenant with Ishmael, and how baptism in Romans 6 plants us together with Christ in a death like his. Along the way: a remarkable story of Danish Christians defying Nazi deportations, a reframing of judgment as being seen rather than punished, and honest reflection on what prophetic courage and prophetic silence have each cost the church.

Hey ya'll welcome to the podcast and thanks for joining us. We are continuing on in our series through the faith hero's in Hebrews 11. We are still on Abraham, Bro. Dean starts in Genesis chapter 15 taking us to chapter 21. Covering the 2nd phase of God's promise to Abraham. Also covering the family drama we see between Haggar and Sara. The casting out of Ishmael and Haggar. lots of great lessons learned in this episode. Get your bible and notes ready!We pray this episode is a blessing to you and you are elevated in the word!

Abraham has come home. He's gone south for the last time, now he's living in the land of promise, and God is ready to fulfill His promise of a son—when Abraham is 100 years old! Pull up a chair at Abraham's celebratory feast and witness as Ishmael begins to mock Isaac. Together we'll see how these events are full of symbolism for us today.