Podcasts about israelites god

DIVINE SUPPLY God's Supply System God has a supply system that provides for His people (Psalm 104:1-28, Genesis 1:29-30, Exodus 16:11).   God's Roles   As a Father: God provides for His children. As a King: God rules and provides for His kingdom. As a Creator: God provides for His creation. As a Deity: God is the ultimate provider. Examples of God's Supply Adam: God provided for Adam in the Garden of Eden (Genesis 1:29-30). The Israelites: God provided for the Israelites in the wilderness (Exodus 16:11, Nehemiah 9:20, Psalm 78:29). His Prophets: God provided for His prophets, such as Elijah (1 Kings 17:1, 2 Kings 4:42).  

DIVINE SUPPLY God's Supply System God has a supply system that provides for His people (Psalm 104:1-28, Genesis 1:29-30, Exodus 16:11).   God's Roles   As a Father: God provides for His children. As a King: God rules and provides for His kingdom. As a Creator: God provides for His creation. As a Deity: God is the ultimate provider. Examples of God's Supply Adam: God provided for Adam in the Garden of Eden (Genesis 1:29-30). The Israelites: God provided for the Israelites in the wilderness (Exodus 16:11, Nehemiah 9:20, Psalm 78:29). His Prophets: God provided for His prophets, such as Elijah (1 Kings 17:1, 2 Kings 4:42).  

Pastor Cana takes us to Deuteronomy 28:1-6, which sees Moses, having taught the Israelites God's law, address them with a blessing and promise of what their obedience to God would lead to. God' blessings for obedience expect and accommodate human frailty. We receive God's blessing without perfect obedience because of God's intentional provision.

Episode Summary:  Many of us unknowingly invest our time and energy seeking validation and acceptance from others, often at the cost of our own well-being. On this episode, I sat down with Aliene Thompson, founder of Treasured Ministries International, to discuss her journey through painful emotional wounds that led to co-dependency. She shares how God revealed these patterns to her and brought healing, turning her pain into sacred scars. Aliene shares how this transformation allows her to help others find freedom and healing in God's love. Quotables from the episode: We will all go through painful experiences, but when we will give those painful wounds to our heavenly father, he will redeem and restore what was lost and bring beautiful sacred scars for them. I learned at an early age to perform to be perfect in order to receive love. Emotional wounds exist but are harder to see than physical wounds. Ugly words are equated with murder in Scripture, so Jesus validates emotional wounds from the words of others. When I came to the Lord, I learned I don't have to perform in order to receive His love. I consistently found myself in a place of overwhelm, trying to please others. I used to be ashamed to share my weaknesses with others, but I learned it actually helped others. All of my works came tumbling down, and I struggled to understand how these works could be wrong. Codependency is really idolatry of man. Any time we have a lack of God dependency in our lives, God will not allow the idol to succeed. The enemy convinced me to soothe my emotional wounds through performance, people pleasing, and perfectionism, which is me looking to people to gain my worth and value, which led to a co-dependency crash. The enemy is not very creative. He always goes back to where he was successful before. So, if you have struggled with people pleasing, he will try to get you to please more people. An idol is putting something or someone ahead of God, but those idols will never satisfy. God fought for my heart. In his love for me, he would not let my idols win. I felt like I was being punished by God, but now I know it was Him fighting for my heart. He was freeing me. It was a pruning season out of love. What you bow down to, you will be bound to! God ushered me into my wilderness season. In the wilderness is where I learned God-dependency. That is where the healing came, and I learned to put God first. He is now all the validation I need. God was teaching the Israelites God-dependency before entering the Promised Land so that they would always remain dependent on Him. My promised land season was when called me back into ministry and had me teach more and brought healthy great friendships and relationships. I never want to spend one more day without God-dependency. Before Moses died, he looked into the Promised Land. God didn't take him into the Promised Land, but Psalm 90 tells us that God was his home. Home with intimacy with God brought great healing. The deeper we go in our healing, the more quickly we recognize the efforts of the enemy and the more quickly we can run back to God and use the tools He has taught us. The wilderness season gave me the opportunity to return to my family as my top priority ministry. That was a beautiful piece of redemption. Our family is our greatest ministry. God also gave me the opportunity to see my pain wasn't in vain. God gave me lessons that I could then share with other women, so I could comfort them. The enemy will use a half-truth and mix it with lies to us. But God gives us complete truth. God always has a greater plan, that we are often not even aware of. But if you will trust God, he can turn your situation all around and use it for good, as a beautiful sacred scar. Loss is not the end of your story. For every child of God, endings are beginnings. Loss is often the beginning of life.   Recommended Resources:  Sacred Scars: Resting in God's Promise That Your Past Is Not Wasted by Dr. Michelle Bengtson  The Hem of His Garment: Reaching Out to God When Pain Overwhelms by Dr. Michelle Bengtson YouVersion 5-Day Devotional Reaching Out To God When Pain Overwhelms   Today is Going to be a Good Day: 90 Promises to Start Your Day Off Right by Dr. Michelle Bengtson, winner of the AWSA 2023 Inspirational Gift Book of the Year Award, the Christian Literary Awards Reader's Choice Award in four categories, and the Christian Literary Awards Henri Award for Devotionals YouVersion 7-Day Devotional, Today is Going to be a Good Day YouVersion 7-Day Devotional, Today is Going to be Another Good Day Breaking Anxiety's Grip: How to Reclaim the Peace God Promises by Dr. Michelle Bengtson Breaking Anxiety's Grip Free Study Guide Free 7-Day YouVersion Bible Reading Plan for Breaking Anxiety's Grip Hope Prevails: Insights from a Doctor's Personal Journey Through Depression by Dr. Michelle Bengtson, winner of the Christian Literary Award Reader's Choice Award Hope Prevails Bible Study by Dr. Michelle Bengtson, winner of the Christian Literary Award Reader's Choice Award Trusting God Through Cancer 1 Trusting God Through Cancer 2 Revive & Thrive Women's Conference Subdue Stress and Anxiety: Fifteen Experts Offer Comprehensive Tools in Ten Minutes a Day. Use my link plus discount code BENG99 to save $90 on course (course will be $99.) Free Download: How To Fight Fearful/Anxious Thoughts and Win   Social Media Links for Guest and Host: Connect with Aliene Thompson: Website / Facebook / Instagram / YouTube For more hope, stay connected with Dr. Bengtson at: Order Book Breaking Anxiety's Grip / Order Book Hope Prevails  /  Website  /  Blog  /  Facebook / Twitter (@DrMBengtson)  /  LinkedIn  /  Instagram / Pinterest / YouTube Guest: Aliene Thompson, is the founder of Treasured Ministries and the creator of the Nourish Bible Study Method and the author of the Nourish Bible Study Series. Aliene describes herself as a biblical soul strategist, which means that she helps women transform their lives by changing their approach to Bible study and by educating them on how timeless biblical truths heal soul hurts. She is passionate about helping women uncover how timeless biblical truths heal soul hurts. Aliene is a graduate of the University of North Carolina at Chapel Hill with a Bachelor of Arts degree in communication studies.   Hosted By: Dr. Michelle Bengtson Audio Technical Support: Bryce Bengtson  

Life is no dress rehearsal. You blink, and it's gone. So … it makes sense to live an extraordinary life. Okay … but how? Where do you start? How do you turn things around?   Why We Need A Mentor We're going to kick off something really exciting today on the program. Over the coming few weeks we're going to be looking at how to live an absolutely extraordinary life. I mean, we all wish we could. Some people are, some people … well, and some people not so much right? But just stop and think about this for a minute, what if you and I could live a totally outrageously extraordinary life, I mean a life that really impacts other peoples lives for the right reasons, instead of the wrong ones? A life that people will remember with a fondness and a gratitude, the sort of life that will have people queuing to deliver our eulogy at our funerals. And I know there are one or two people listening to me rabbitting on, thinking to themselves, "Yeah well that would be nice but …" you see there is always the butt. Well here is my challenge. No if's, no butts, do you want to live an extraordinary life, yes or no? If the answer is yes then lets have a chat huh? So what stops us from leading and extraordinary life? We can blame all sorts of things. We can blame our circumstances, we can blame our parents, our DNA, our personality type. The place or family or the time that we were born into and grew up in, the bad things that happened along the way and ok, perhaps just maybe a few of the mistakes we've made. But who we are, the abilities the limitations we've been given. How tall we are, the colour of our hair and our skin, how smart we are or aren't, all of those things are things we just can't change. I can't change who I am, you can't change who you are, but what we can do is make the most of what we've been given. The problem is with a lot of the self help rhetoric about the place, a lot of the motivational speakers, a lot of that genre of stuff is they tell you that you can be whoever you want to be; you can do whatever you want to do; you can have whatever you want to have. And my answer to that is … no you can't! it's just not true. I mean, I'd love to be a great artist but I can't draw or paint for nuts. I'd love to be a great photographer, but I just I just don't have the eye for it. I'd love to be a basketball player but I'm just too short. I'd love to be … Do you get it? It doesn't matter how positively I think, how hard I strive or how focused I am, I am never ever, ever going to be tall enough to be a great basketball player. Forget the fact I'm just getting a little old for that now anyway. So its not about being, doing, or having anything our little heart desires that's fairy land stuff. Its all about being realistic about who we are, what we're capable of and saying to ourselves, you know something? I want to make my life count, given the obvious constraints and we all have them even though they're different. I want my life to count. I want my life to make a positive difference in this world. Because if it's not, then we're living a sort of a meaningless existence an unfulfilling existence. I'll tell you want I think is the biggest reason that most people don't live lives that count its because we model ourselves on the wrong principles, the wrong beliefs and the wrong behaviours. We go to school, we learn how to read and write and do arithmetic but they don't seem to be any formal school to teach us life and how to live. How to be effective, how to be gracious. That bit of leaning, the most important bit of learning when you think about it, is pretty much left to chance in some cultures but not so much in others. And so we pick things up by watching our parents and mimicking them. Some of that is good, some of it's not. Which is why bad traits like anger and abuse get handed down from one generation to the next. We watch our teachers, we pick up things in the school yard and on television and on adverting billboards and somehow that all goes in the blender and our pops you. Out pops me. Good, bad and sometimes ugly. I mean, that's about it isn't it? And when you look at it that way, its just a little bit crazy and no wonder we're not living lives that count, lives that positive difference in this world. We've picked up some good habits and lots of bad habits. Some good attitudes but lots of wrong ones too. And the bad stuff we've picked up, that stuff you might hear Christians talk about and calling it sin, that bad stuff holds us back from really realising our potential to do good. Our potential to make a difference our potential to experience that satisfaction of using who we are and what we have to help other people. So what's the answer? Do we need a classroom and teachers and a curriculum on how to be the best person we can possibly be? You know, maybe. But probably in small doses. In a sense that's what these programs are about. But you know that old Chinese proverb: Tell me and I'll forget. Show me and I might remember. Involve me and I'll understand. Its exactly what Jesus does and He still does with his disciples. Consider those first Twelve Disciples, they hung out with Him for about three and a half years. He taught them, He listened to them, He dealt with some of their wrong attitudes, He admonished them, He encouraged them, and above all He involved them. They got to watch Him to see how He responded and reacted, what He said, when He was kind and gentle, when He was tough as nails, when He protested, when He was silent. They got to model themselves on Jesus by being involved in His ministry. Now here's and idea, do you think what if instead of soaking it all up without thinking, what if instead of assimilating selfishness and loneliness and all that stuff from our culture, what if we deliberately followed Jesus around for a while and watched Him and listened to Him and let Him guild us, involve us, teach us, disciple us. Hey, that'd be cool! Well my friend that is exactly what we're going to be doing on the program over these next few weeks. See often we'll take on little things that Jesus said and did and we'll study it and we'll learn from it and we'll move on, but what if we took a look at His life and soaked it in on the basis there is simply no better role model on any planet in any galaxy in any universe than Jesus. What if we looked at some of the really familiar stories perhaps from a different angle, from a slightly different perspective as a student looking to his or her mentor? That'd be cool. And you know the amazing thing that happens when we do that? Is that all of a sudden Jesus starts involving us in His work. He starts discipling us, He starts teaching us and speaking to us thought what's going on in our lives. Because this Jesus isn't dead He's alive and anyone, anyone who would believe in Him, would follow after Him, to that person He sends His holy spirit to be our counsellor our advocate, our guide, our personal life coach. Want to know how to live an extraordinary life? Well lets take a look at Jesus.   A Rocky Start In Life Now there are plenty of people in this world who want to blame the past for where they are today. You may want to say that sounds a bit harsh. You may have had a hard start in life yourself. Perhaps you were born into a very humble household, or you had a difficult family environment, or maybe like my parents you had to select through a war or two. Perhaps you lost your parents when you were really young. Someone who is listening today may have been abused. Another person may suffer from depression, yet another has gone through divorce. None of those things are pleasant. None of those things are things we'd wish on ourselves or on our worst enemy for that matter. What is it in your life, what circumstance, what relationship, what start in life did some damage to you along the way, huh? You know in an instant that thing that I'm talking about. So let me ask you this, to what extent are you still using that as an excuse today not to be living an extraordinary life? We Australian tend to be fairly blunt and direct, so I'm asking you a blunt and direct question … not to ruffle your feathers so much but to force each one of us to face facts. And the fact is, that the majority of people walking around on planet earth today has something in their past that's ruining their present and robbing them of their future. Now, lets turn back to Jesus. If you and I could model our lives on Him, if you and I could adopt Him as our life coach and mentor, if we could learn to live a life that looks a whole like Jesus, well man-o-man imagine what a life would that be? So what are we doing talking about our past, and then about Jesus? Because this whole thing about the past ruining our lives is one of the greatest scourges and epidemics of our society today. I mean, billions of people are being ruined because people let their past rob them of their present and there future. What do we learn through Jesus on that? What was His past? What was His start in life? What did that look like and how did He handle it? Well I guess that most people know the story, Jesus had a rather rocky start in this world. Mary fell pregnant out of wedlock … according to her the Holy spirit did it. Well, yeah right, who would believe that?! Then they had a long painful journey in her last weeks of pregnancy from Nazareth in Galilee to Bethlehem in Judea, then to top it off the travel agent lost their hotel booking and they had to bunk outside in a shed with the sheep and the goats and the cows. Where the very first breath of air that the little baby Jesus took was filled with a stench of cow dung and sheep urine. But there was something else in His past. Something much worst than that that could have left a horrible mental scar and marred him and hamstrung him for life. Have a listen to this Mathew chapter 2, starting at verse 13: Now after they'd left an angel of the Lord appear to Joseph in a dream and said ‘Get up, take the child and his Mother and flee to Egypt and remain there until I tell you, for Herod is about to search for the child to destroy him.' So Joseph got up and took the child and his Mother by night and went to Egypt and remained there until death of Herod. This was to fulfill what had been spoken about through the Lord through the profit, out of Egypt I have called my son. When Herod saw he had been tricked by the wise men, he was infuriated! He sent and killed all the children in and around Bethlehem who were two years old or under according to the time that he had learnt from the wise men. Then was fulfilled what had been spoken through the profit Jeremiah that a voice was heard in Ramah. Wailing and loud lamentation, Rachel weeping for her children. She refused to be consoled because they are no more. So there you have it. Infant genocide. Ethnic cleansing. All on account of Jesus. You don't think he knew about that when He was growing up? You don't' think people blamed him? You don't think this played on His mind and tore at His heart? You don't think that this one thing could have totally derailed Him from living his extraordinary life? See we don't often think about this, but this was in Jesus' past. This was on Jesus heart. This could have completely robbed him of His extraordinary life! But instead He declared, let us go onto the neighbouring towns so that I may proclaim the message there also, for that is what I came to do. Jesus was totally focused on His mission, on what God had sent Him to do. Now, I'm no physiologist, but I have friends who are. From them I know how complex and difficult it can be to let go of things in your past, things that are holding you back. Hey, and not just from the physiologist, I know from my own experience how difficult it can be to let go of the past. So here are my three essentials for letting go. For stopping the past from ruining your present and robbing you from a future. First, decide to change. When I went through a major loss in my life, there was a time a mourning and grief, hey, that's natural that's normal. But there comes a point when you just have to decide that the status quo isn't an option. It is time to move on. It is time to lay a hold of the extraordinary life that God has planned for you. Some people today need to hear that and they need to take that decision today. The second essential is, believing what God says and He says that if anyone is in Chris they are a completely new creation, all of the old things have past away. Look, everything, and I mean everything is new. 2 Corinthians chapter 5 verse 17. In other words, your faith in Jesus according to God is meant to set you completely free from the past. Now that's worth believing. And thirdly, for those people who have hurt me, for those people who have caused the loss in the first place … can I tell you that was the single most important thing for me. I've prayed constantly and I still do, that the Lord will bless them and they too would find Jesus. Praying for your enemies, blessing those who curse you, is what Jesus taught us to do. And now, I'm starting to live out that extraordinary life that God planed for me. So how about you? Jesus didn't let the past hold him back, and neither should we. Its time for you to live that extraordinary life that He planned for you.   A Life Of Submission Well what's the next thing that we discover by looking at Jesus about living an extraordinary life, well you may not like it but here it is. Jesus submitted to authority. Ah, yuck really!? You see, we Australians in particular are known around the world for our lack of respect for authority, its kind of in the DNA of our culture to flaunt it, to rebel against it, to poke fun at it. A good friend of mine, in fact he is my mentor Graeme, he was an officer in the Australian Army during the Vietnam War and the lads the Aussies that were over there, they decided that tonight was going to be party night. No particular reason, they just decided they wanted to let their hair down and have a good night. So the Australian's being Australians the soldiers decided to declare that day would be a celebration of Ho Chi Mien's birthday. It's not that politically correct, but if you're an Australian you'll smile, you'll get it. It taps right into this innate desire we have as we would say to ‘take the Mickey' out of things. Ho Chi Mien was of course the head of the North Vietnamese independence movement who our lads and the Americans and the South Vietnamese were fighting against. So they drove around to the different units, declaring that today was Ho Chi Mien's birthday, but (and Graeme loves telling this story) when they arrived at the American's unit and rather loudly and boisterously as we Australian's do, announced Ho Chi Mien's birthday party was happening tonight back at the Australian compound, well, there was a blank look on the America's face, they just didn't get the humour. What planet are these Australians on? Why was there such a disconnect? Because by and large, American's are a patriotic bunch. They believe in truth and justice and the American way sorry to borrow that from Superman. And they respect their leaders, even though they disagree with them which they can do and do do in their democracy but they tend to respect authority in a way that Australian's don't. But whichever culture we come from, however much we do naturally respect authority deep down I mean really deep down most of us struggle with authority from time to time. You see authority is always fine until to disagree with a person in authority. I mean its fine having a boss at work, until you want to go in this direction when she wants to go in that direction and so we have our little silent protest. We resist, we pout, we undermine, we backstab and sometimes it breaks out into open warfare. Does that sound vaguely familiar? Because our base position is "I'm right and she's wrong". I mean I'm always right, it's my way or the highway. Now we have a problem. We struggle, we complain, we become de-motivated, so what can Jesus' life teach us about the importance authority in living out an extraordinary life? Well here's a little vignette, a short segment of Jesus life on this Earth and it speaks into this very thing. Have a listen. Mathew chapter 3, beginning at verse 13: Then Jesus came from Galilee to John at the Jordan to be baptised by him. John would have prevented him by saying, ‘Hang on I need to be baptised by you, and you're coming to me?' But Jesus answered him, ‘Let it be so for now, for it is proper for us in this way to fulfil all righteousness.' So John consented. Now these days, we kind of understand what baptism is. It's an outward sign of that we've died to self and that we've risen to Christ. It's a public expression or our faith in Jesus. But back then the only people who were baptised where proselytes. These were people who weren't born as Israelites – God's chosen nation – but who subsequently put their faith in the God of Israel. It was a sign that even though they weren't Jewish by birth, they had become one of God's people through faith in Him and that they would, wait for this, they would obey the Law of Moses. That was the key. And the reason that John the Baptist had been out in the wilderness baptising Jews was a sign of repentance of turning away from their sins and going back to God, submitting to back under the Law of God. Get it? So John was right to protest. "Hang on Jesus, what are you doing? You're the Messiah, You're Him! What am I doing baptising you for crying out loud? If anything, it should be the other way around." And Jesus answered, "Let it be so for now. For it is proper in this way to fulfil all righteousness." And Jesus had come to die for us, the perfect sacrifice, so that you and I could become the perfect righteousness of God. So that you and I when we put our faith in Jesus, have a complete perfect and forever right standing before God. Why did Jesus submit to John's baptism, the baptism of repentance, even though as the one man who had never ever, ever sinned He had nothing to repent from? This is why. Because this was the single most public, most visible thing that He could do to declare His submission to God through the Law of Moses. He wanted the world to know that He, although He was the son of God, although He had never once sinned, fully submitted, fully placed himself under the authority of the Word of God. It was the very first step He took in His public ministry. So how did His Dad in Heaven react? What was God's response? Mathew chapter 3, beginning at verse 16: And when Jesus had been baptised, just as He came up from the water, suddenly the Heavens were opened up to Him and He saw the spirit of God descending down upon him like a Dove and alighting on Him. And a voice from heaven said, ‘This is my beloved Son, in whom I am well pleased.' What an endorsement. I mean, imagine for a minute that you and I were to live for that? For God's endorsement. To please Him, to delight him by putting our lives under His mighty hand. By heading His voice. By loving Him. By obeying him. Imagine if that's the first thing that we did, the very first thing before stepping out into what God has planned for us? Just imagine the impact our lives would have? Its not such a bad start to have an extraordinary life.

When the Amalekites attack the Israelites God helps Moses defeat them.

Scripture Reading: Acts 8:1-25 And Saul agreed completely with killing him.Now on that day a great persecution began against the church in Jerusalem, and all except the apostles were forced to scatter throughout the regions of Judea and Samaria. 2 Some devout men buried Stephen and made loud lamentation over him. 3 But Saul was trying to destroy the church; entering one house after another, he dragged off both men and women and put them in prison.4 Now those who had been forced to scatter went around proclaiming the good news of the word. 5 Philip went down to the main city of Samaria and began proclaiming the Christ to them. 6 The crowds were paying attention with one mind to what Philip said, as they heard and saw the miraculous signs he was performing. 7 For unclean spirits, crying with loud shrieks, were coming out of many who were possessed, and many paralyzed and lame people were healed. 8 So there was great joy in that city.9 Now in that city was a man named Simon, who had been practicing magic and amazing the people of Samaria, claiming to be someone great. 10 All the people, from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.'” 11 And they paid close attention to him because he had amazed them for a long time with his magic. 12 But when they believed Philip as he was proclaiming the good news about the kingdom of God and the name of Jesus Christ, they began to be baptized, both men and women. 13 Even Simon himself believed, and after he was baptized, he stayed close to Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed.14 Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15 These two went down and prayed for them so that they would receive the Holy Spirit. 16 (For the Spirit had not yet come upon any of them, but they had only been baptized in the name of the Lord Jesus.) 17 Then Peter and John placed their hands on the Samaritans, and they received the Holy Spirit.18 Now Simon, when he saw that the Spirit was given through the laying on of the apostles' hands, offered them money, 19 saying, “Give me this power too, so that everyone I place my hands on may receive the Holy Spirit.” 20 But Peter said to him, “May your silver perish with you because you thought you could acquire God's gift with money! 21 You have no share or part in this matter because your heart is not right before God! 22 Therefore repent of this wickedness of yours, and pray to the Lord that he may perhaps forgive you for the intent of your heart. 23 For I see that you are bitterly envious and in bondage to sin.” 24 But Simon replied, “You pray to the Lord for me so that nothing of what you have said may happen to me.”25 So after Peter and John had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, proclaiming the good news to many Samaritan villages as they went.Main ThemesSaul—An IntroductionLuke introduces Saul at the end of chapter 7. Spoiler alert: Saul is the man that becomes the Apostle Paul—one of the central figures of the New Testament. So, we should spend a few minutes thinking about him.Luke introduces Saul like he does Barnabas, initially as a minor character to acclimate the reader. Nevertheless, we should ask, why would Saul be present during Stephen's trial before the Sanhedrin?Although we cannot know for sure, the most likely explanation is that Saul of Tarsus was a member of the radical wing of the Hellenist synagogue mentioned in Acts 6:9. Perhaps Paul was even one of those Jews who unsuccessfully challenged Stephen (see Acts 6:10).We are also told that the witnesses who testified against Stephen “laid their cloaks at the feet of a young man named Saul.” This probably symbolizes recognition of Saul as a leader. This is surprising because Saul is described as young. We will discuss this more in a minute. First, let's see what more we can learn about Saul from Paul's letters.Paul claims to be a Pharisee (Philippians 3: 5). Pharisees existed exclusively or almost exclusively in Israel, especially in Jerusalem. At the same time, his letters reveal comfort with Greek and thorough familiarity with the Septuagint. For one who spent enough time in Israel to be a Pharisee, this Greek aptitude also suggests an educated and hence economically stable family in urban Jerusalem. He could either be from a Diaspora Jewish family that settled in Jerusalem, be an aristocratic Pharisee like Gamaliel (whose family taught Greek), or both.The portrait of Saul as zealous for the law to the point of persecuting the church perfectly fits Paul's frequent summary of his preconversion past. Paul also tells us he “was advancing in Judaism beyond many of [his] contemporaries” (Galatians 1:14). Partly, this was probably because he studied under the esteemed teacher Gamaliel (Acts 22:3). Nevertheless, the Acts narrative makes clear that Saul's strategy regarding competing sects is quite different to his teacher's. (This was not unusual in the ancient world. Wealthy families would send their children to study with renown teachers without expecting that the children would adopt all the teacher's beliefs.)As I mentioned above, Saul is “young.” What does this mean? Scholars differ on the precise sense of the term, and for good reason: various ancient sources employ it differently. Some sources define it as anyone from 24 to 40 years of age, others, ages twenty-one to twenty-eight; yet the term could also be applied to someone under twenty. Some Jewish pietists felt twenty was the age when a youth could discern morality on his own. For the rabbis and presumably most Jews, personal moral accountability began especially around age thirteen.Given Saul's role here, he is probably not a young adolescent merely beginning studies with Gamaliel or some other teacher. Instead, he has probably finished his studies. I think we can safely speculate Saul was somewhere in his mid-twenties to very early thirties.Achieving leadership at his age would be difficult, since those who were young might have trouble gaining respect (in Israel and elsewhere). Young men were expected to have some limitations, for example, Classical Athens considered those below thirty to be young and hence easily misled and ineligible to sit in the city council. Nevertheless, exceptions were sometimes appropriate, and some young men were allowed to lead. This could result in self-assurance on the part of the youth and envy and animosity on the part of other members of the community.That the most violent zeal would be associated with a young man would not surprise ancient hearers (or today's readers). This zeal could be used by the older leaders. Some elders might have allowed the younger hotheads to take care of details, while the elders maintained their own dignity.Chapter 8—IntroductionChapters 6 and 7 focus on Stephen, one of the seven so-called deacons. Chapter 8 focuses on another one of these leaders: Philip. Stephen lays the groundwork by teaching that God is not bound to the sacred land or the temple. Philip implements the vision by evangelizing Samaritans and the first fully Gentile convert, an African official.Recall the words of Jesus at the very beginning of Acts, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth” (Acts 1:8). Philip reaches both Samaritans and a representative from the “ends of the earth.” (Geographically, Philip advances the gospel north to Samaria and south to Africans.)Persecution and ScatteringSaul persecutes the church harshly. The effect of the persecution, however, is the dispersing of the church, fulfilling Acts 1:8 more fully but in a manner undoubtedly not expected by the apostles. This outcome testifies to God's sovereign activity even through opposition. Let's consider these points further.Saul's persecution of the church is undoubtedly historical. Paul himself admits participation in violent persecution of Christians, mentioning it regularly in his letters (1 Cor 15:9; Gal 1:13; Phil 3:6).The persecution has the effect of scattering “all” except the apostles. A major interpretive crux in this passage is what Luke means by “all.” Few scholars take “all” literally, and most assume that the object of the persecution was the Hellenists. This proposal is also unlikely. If only the Hellenists were scattered, saying “all the church” is an unusual way to specify this. Moreover, this view is based on an incorrect (and now outdated) assumption that Hebrews and Hellenists had large theological differences regarding the temple.So what does “all” mean? “All the church” is surely hyperbole, which is a typical use of the word “all” by Luke (e.g., Luke 1:6; 2:1; 5:17; Acts 1:1). Nevertheless, it clearly conveys the idea that a large number of Christians left Jerusalem. There is no indication that any particular group of Christians was more prone to flee. (We could speculate that more Hellenist Christians left Israel than other Christians. The story focuses on Hellenists moving to the Diaspora. Moreover, Hellenists may have had more connections outside Israel, making the move easier.)We should also ask, why are the apostles explicitly excepted from the scattering? Maybe Saul avoids persecuting the apostles because of his teacher Gamaliel's words in their favor (recall Acts 5). Maybe Saul respected them as miracle-working men. Both of these proposals seem unlikely because in the ancient world ringleaders would be persecuted first. The more likely explanation is the apostles remained and went “underground.” (Notice the text does not say the apostles escaped persecution. It only says the apostles remained in Jerusalem.)Sometimes we forget the sacrifice made even by the Christians who fled. Some of them would have abandoned property, probably permanently as it could have been deemed legally abandoned or been confiscated. Confiscation was often concomitant with other criminal sentences.Saul persecuted believers from house to house. Homes were viewed as private. Persecuting someone at home was more grievous than public arrest. Persecuting someone at home intruded upon the domestic sphere, associated with women. In the ancient world, women were less often punished than men, but exceptions were made, including times they were killed for their husbands' rebellion.The term used to describe Saul's persecuting activity was a strong term that could apply to torture, military devastation, or outrages.Mourning and Burying StephenWith all this in mind, we should notice the courage of those who bury Stephen. Helping a prisoner or otherwise identifying with a condemned person could be dangerous. The fact that Stephen's burial was allowed is not surprising. For Jew and Gentile alike, to be left unburied was a horrific fate that was rarely imposed upon anyone. Jews did not believe in withholding burial for any circumstances. It contradicted their law (Deuteronomy 21: 23). However, the fact that Stephen's death was allowed to be mourned is surprising. Jewish tradition, at least as we know it from later evidence, did not permit open mourning for those executed by approval of a Jewish court. If that later evidence is representative of Stephen's time, then the open mourning is evidence that the Sanhedrin did not intend to execute Stephen immediately. It was an unofficial lynching that ended his life.God's Use of PersecutionSaul's persecution of the church lead to Philip's ministry and that of untold scattered believers. Saul was a vessel of God before he was ever Paul, though an unwitting agent who merited destruction. (In the Old Testament, God used Assyria and Babylon as his “clubs” to punish the wicked, although Assyria and Babylon were also wicked and were eventually judged.)Scattering from Jerusalem as a result of Stephen's persecution proved a major factor in spreading the Jesus movement. Nevertheless, this was probably unexpected for the apostles and early church. As we have discussed throughout Acts, the Old Testament prophesied that through Israel all the nations would be blessed. But early Jewish Christians probably guessed that Gentile nations would be drawn to Israel's exalted glory after it accepted its Messiah. Instead, as we can see in retrospect, God's plan was accomplished through Israel's rejection of its Messiah.A Samaritan TownPhilips goes to a Samaritan town or, as our translation puts it, “the main city of Samaria.” As the NET translators acknowledge, the word “main” is not in the text—they provide it for clarity. Moreover, the authenticity of the definite article “the” is debated. So, the text either reads “the city of Samaria” or “a city of Samaria.” The NET translators think the city described is Sebaste.The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus . . . . This is the best option if the article before “city” is taken as original. If the reading without the article is taken as autographic, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr . . . .Most scholars reject the Sebaste proposition. Luke always uses “Samaria” for the region of the Samaritan people and Sebaste was a Gentile city.SamaritansThe significance of Philip's activity in Samaria this will be lost on us if we do not discuss who were the Samaritans. As one website explains:After King Solomon ruled over the Israelites—God's people—the unwise actions of his son Rehoboam in the tenth century BC led to a schism in which the kingdom was split into the northern kingdom of Israel and the southern kingdom of Judah, each with its own king.Both kingdoms devolved into corruption and sin, despite repeated warnings from prophets sent by God. Thus, God warned, they would be overtaken by conquerors. The northern kingdom fared worse than the southern kingdom, with a long line of wicked rulers. It didn't help that the temple, where God's people were to worship, was located in the southern kingdom. In 721 B.C., the northern kingdom of Israel fell to the Assyrians. Many of the people of Israel were led off to Assyria as captives, but some remained in the land and intermarried with foreigners planted there by the Assyrians. These half-Jewish, half-Gentile people became known as the Samaritans.Because of their shared heritage, Samaritans worshipped the same God as Jews and shared roughly the same Pentateuch (the first five books of the Old Testament). Also because of this shared heritage, Samaritans were not Jews but were not Gentiles either. For example, Josephus once refers to them as Jewish apostates. A major point of contention between Samaritans and Jews concerned their respective holy sites. Samaritans regarded Gerizim as the holiest of mountains, not Jerusalem. The Samaritan temple on Mount Gerizim was destroyed in 128 B.C.It is this proximity yet distinctiveness between the two groups that fueled competition and animosity. Jewish people did not think highly of Samaritans and did not trust them. Jewish tradition indicates that hostilities had begun immediately after some Jews returned from the Babylonian exile. A story goes that Samaritans convinced Romans to prevent Jews from rebuilding the temple in Hadrian's reign. The hostilities reached a boiling point when, according to a Jewish report, some Samaritans in the early first century defiled the Jerusalem temple one night with human bones. This provided the reason for Jews prohibiting Samaritans' attendance at the Jerusalem Passover.Samaritans' very insistence to be descendants of Israel rendered their temple all the more suspect to Jews. Some Jews extended more leeway to Gentiles, but if Samaritans were truly Jews, then they should worship nowhere else but the temple.Keep this in mind when you read that Philip proclaimed Christ to them. You mean, without serious catechism first? Without teaching them and requiring them to acknowledge the true temple? The true Judaism? The true people of God? To embrace Samaritans “as they were” was to agree not to make the temple or Jerusalem—the cornerstones of the Jewish faith—matters of division.To add further shock and scandal, Samaritans were baptized! Why is this surprising? Recall from our prior discussions of baptism, that despite the many water purification rituals practiced by Jews, full-immersion baptism was reserved for proselyte Gentiles. The early church, following the footsteps of John the Baptist, seems to have repurposed this ritual to signify full conversion and acceptance into the Christian faith—even when coming from Judaism. Because Samaritans were already circumcised (remember, they were not Gentiles), Jewish baptism would have been inappropriate for them. So, this is Christian baptism that is in view. What we have here is Philip welcoming Samaritans to the true faith by baptism without requiring Samaritans' confession of loyalty to the Jerusalem temple versus their heretical allegiance to Mount Gerizim. Philip successfully evangelized Samaritans with the good news of the kingdom and Jesus Christ.Samaritans Expected a MessiahWould the idea of a Christ-figure make sense to Samaritans?Samaritans may have heard Philip's preaching in terms of their own traditions of the Taheb—the Samaritan concept most equivalent to the Jewish Messiah. Yet, these two concepts were not the same. Samaritans did not speak of a Davidic Messiah or of an anointed, messianic agent but of the Taheb, the “Restorer.” He would be like Moses. He would rule. He would restore the era of divine favor that had ended after Moses.The text does not indicate that Philip corrected the Samaritan tradition. Perhaps the text is simply omitting those discussions for the sake of brevity. But, considering the vehement differences between Jews and Samaritans, one might conclude that Philip did not attempt to convince the Samaritans about the Jewish concept of Messiah. Instead, Philip may have repurposed their expectation of a Restorer to explain Christ. If so, this has missiological implications.Miracles and ExorcismsAs we have read in Acts about other bold proclaimers of the gospel, Philip performed miracles. We are told he healed many paralyzed and lame people. Philip probably healed other conditions too, but cases of paralysis were the most dramatic and noteworthy examples.Philip also performed exorcisms. Ancients accepted the possibility of exorcisms, as do many people today. The “loud shouts” of the unclean spirits fit Jesus' experience.As Jesus stepped ashore, a certain man from the town met him who was possessed by demons. For a long time this man had worn no clothes and had not lived in a house, but among the tombs. When he saw Jesus, he cried out, fell down before him, and shouted with a loud voice, “Leave me alone, Jesus, Son of the Most High God! I beg you, do not torment me!” Luke 8:27-28Exorcisms feature in stories from the early church. For example, Irenaeus attests that many nonbelievers in his day became Christians after experiencing successful exorcisms. Exorcisms also feature prominently in modern day stories. For example, John Wesley (the co-founder of the Methodist movement) was reported to have cast out demons from those involuntarily possessed, yielding deliverance. Pentecostal and charismatic churches report this kind of activity constantly. Many missiologists do as well. Surely some of these exorcism reports are false, but almost as certainly some are true. The Bible undeniably speaks of spiritual realities.The Holy Spirit In a rather strange turn of events, the Samaritans “accept the word” (Acts 8:14) and are baptized (Acts 8:12), yet they do not receive the Holy Spirit. Particularly in the letters of Paul (but, truly, in all other New Testament author's letters), conversion and receiving the Spirit are simultaneous if not synonymous. Was the Samaritans' conversion defective? If so, the text does not even hint as much. At the same time, we must grapple with the fact that Peter and John travel together to Samaria to convey the Holy Spirit. Before we get deep into pneumatology, let's acknowledge what seems evident in the text.The apostles and church in Jerusalem seem compelled to certify that the propagation of the Jesus movement to Samaritans is genuine. This may have been for the benefit of Samaritans but also (and perhaps particularly) for the Jerusalem church. Is God acting outside of Israel? Only one way to find out.I think we can also say with confidence that the text makes clear that the Holy Spirit is of paramount importance to “complete the mission.” God's ratification of his kingdom and promises is the Holy Spirit.Now to the controversy. For whatever the reason, the Spirit is apparently received subsequent to conversion in the Samaritan story. This has occasioned considerable discussion. Historically, various groups have advocated a second experience of the Spirit, often citing this passage, including Anglo-Catholics and Catholics with their views of confirmation; Puritan and Reformed Sealers; Wesleyan and Holiness groups; and classical Pentecostals. Yet, most Christians would agree that the Holy Spirit is received, at least in some sense, at conversion or baptism.In Acts, we see both a reception of the Spirit at conversion and a later, empowering reception of the Spirit.I will not attempt to settle the debate. Instead, I will point out a few things that I think are worthy of consideration. Suggesting that the Samaritan conversion was incomplete until they were visited by apostles is a hard position to hold. One must claim that a person can embrace God's message joyfully, believe, and be baptized yet require the imposition of apostolic hands to produce genuine conversion. (I cannot think of a single Christian denomination that believes in laying of hands for conversion.) Moreover, the apostles accept the Samaritans' conversion instead of rebaptizing them. There is no hint in the text that the conversion is defective or incomplete. (Some argue that initially when Samaritans “believe,” it only means intellectual assent. But Luke does not normally use the word believe in that sense.) Finally, we should not assume that all spiritual realities must behave according to unbendable norms. For example, people who lie to the church today do not drop dead like Ananias and Sapphira. Modern preachers do not walk the streets healing the lame and paralyzed. Perhaps the granting of the Spirit to Samaritans was delayed for a specific an unusual purpose. The fact that Luke mentions that Samaritans did not receive the Spirit at baptism suggests that was the normal expectation. The most common and plausible explanation is that God waited for apostolic ratification to maintain the unity of the Jerusalem and Samaritan churches.As a side note, notice the exciting challenge presented by telling true stories. Other New Testament writers address the Spirit theologically, always connecting the Spirit to conversion. Luke recounts not simply the theological ideal but the experience of early Christians. He is the only New Testament writer to do so. Therefore we should weigh his narrative seriously. (I am not suggesting Luke's superiority to other New Testament writers or that there is contradiction between them. What I am saying is that when we address a topic in abstract terms, we might unintentionally convey a sense of simplicity and uniformity that is not consistent with experience.)As a closing note, modern theological discussion about timing can distract us from hearing Luke's own theological emphasis. Few expected the Spirit to be conferred widely in this age, still fewer through these human agents, and—worst of all—Jewish people had no expectation that this would happen among Samaritans!Simon the SorcererIn chapter 8, we read of a man named Simon. “Simon, who had been practicing magic and amazing the people of Samaria, claim[ed] to be someone great” (Acts 8:9). The narrative presents Simon as similar to Philip in many ways. Here is a chart provided in Craig Keener's commentary on Acts: Simon and Philip are similar yet very different, much like a hero and villain in a comic book. The key contrast between Simon and Philip is that Simon claims to be someone great, seeking his own status, while Philip acts only “in the name of Jesus.”Such contrast between true and false sign-workers evoke biblical portraits of Moses confronting Pharaoh's magicians and Elijah confronting the false prophets on Mount Carmel.When Moses and Aaron went to Pharaoh, they did so, just as the Lord had commanded them—Aaron threw down his staff before Pharaoh and his servants, and it became a snake. Then Pharaoh also summoned wise men and sorcerers, and the magicians of Egypt by their secret arts did the same thing. Each man threw down his staff, and the staffs became snakes. But Aaron's staff swallowed up their staffs. Yet Pharaoh's heart became hard, and he did not listen to them, just as the Lord had predicted. Exodus 7:10-13Elijah approached all the people and said, “How long are you going to be paralyzed by indecision? If the Lord is the true God, then follow him, but if Baal is, follow him!” But the people did not say a word. Elijah said to them: “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal. Let them bring us two bulls. Let them choose one of the bulls for themselves, cut it up into pieces, and place it on the wood. But they must not set it on fire. I will do the same to the other bull and place it on the wood. But I will not set it on fire. Then you will invoke the name of your god, and I will invoke the name of the Lord. The god who responds with fire will demonstrate that he is the true God.” All the people responded, “This will be a fair test.” 1 Kings 18:21-24Modern people (Christians included) may be surprised to find out that encounters like that of Philip and Simon are still very much reported today. In fact, Missiologists often cite the relevance of “power encounters” for reaching cultures that affirm superhuman powers.Magic vs MiraclesBy the way, how do we distinguish magic from miracles? I think we often read Simon's story and some similar tales in the Bible but do not stop to ask this question. The difference is not always clear, but we can point to some distinctions. Magic generally seeks to manipulate spirits or forces whereas religion and miracles do not. Magic is generally used for selfish purposes, although miracles (such as those of healing) could be accused of the same. Nevertheless, the broad distinction remains, i.e., whether people believed that the power was used for personal advantage or the common good. (This might evident as a practical matter: did the sorcerer or miracle-worker expect payment?) Ancient peoples often used another criterion: supernatural activity in alien groups was magic, while supernatural activity in their own group was not. This last subject standard to differentiate magic and miracles is not particularly useful.I think the first distinction is the most important: is the supernatural event the result of an “adept” who is able to manipulate the world, including its spiritual and divine realities. If it works like a science of the supernatural, in which specific requirements must be met to achieve a result, then it probably falls under the category of magic. The socioreligious context is helpful in determining whether a supernatural event is magic or not. Recall the miracles of Jesus. The sociocultural context was Jesus preaching about the one true God and his imminent kingdom. The context makes clear that the miracles are brought upon by God—neither nature nor God are being manipulated into bringing upon the supernatural events.We should also note that ancient peoples often recognized magicians as charlatans. Sadly, we often speaks of ancient peoples as naïve idiots who believed any superstition. This was not the case.One last point on magic: how did Jews view magic? In Acts 8:9 and 11, Luke seems to employ a pejorative word for magic, associated with Medo-Persian astrologers and diviners who were often considered quacks or viewed negatively. The word also ties to the story of Daniel 2, which portrays these magicians as fraudulent or powerless. Nevertheless, some Jews had embraced magic—even if magic was condemned in the Old Testament and by many rabbis. Jewish sources sometimes associated magic with fallen angels or Satan. Some rabbis embraced magic as the science of their era.Simon's WickednessI think a key fact to understand the interaction between Philip, the apostles, and Simon, is what exactly Simon claimed to be. Simon claimed to be someone “great” (Acts 8:9). This word by no means necessarily implies a divine title, but it is consistent with one. We gain more insight from the people calling him “the power of God that is called ‘Great'” (Acts 8:10). Potentially, this could be translated as “the Great Power of God.” So, many scholars believe that Simon was not simply claiming to be someone great in a generic sense but to be divine.One could retort: surely Samaritans were not calling Simon divine. They were monotheistic! Yes, Samaritans were monotheistic and intensely religious. However, they were also hellenized, a hallmark of which was religious syncretism. By this point in their history, Samaritans may have assimilated other deities and viewed Simon as one of them (or at least an avatar of one of them).Before we review Simon's falling from grace, figuratively speaking, let's remember his believing into grace.Even Simon himself believed, and after he was baptized, he stayed close to Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. Acts 8:13Perhaps Simon was not converted to begin with. Nevertheless, we are told he “believed,” no different (at least in language) than the other Samaritans. How are we to make sense of this? We could consider a recurring theme in the gospels, particularly in John: faith in response to signs is only the most basic level of faith. Persevering faith is the kind of faith that really matters. We might also recall the parable of the sower.Listen! A sower went out to sow. And as he sowed, some seeds fell along the path, and the birds came and devoured them. Other seeds fell on rocky ground where they did not have much soil. They sprang up quickly because the soil was not deep. But when the sun came up, they were scorched, and because they did not have sufficient root, they withered. Other seeds fell among the thorns, and they grew up and choked them. But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty. The one who has ears had better listen! Matthew 13:3b-9“So listen to the parable of the sower: When anyone hears the word about the kingdom and does not understand it, the evil one comes and snatches what was sown in his heart; this is the seed sown along the path. The seed sown on rocky ground is the person who hears the word and immediately receives it with joy. But he has no root in himself and does not endure; when trouble or persecution comes because of the word, immediately he falls away. The seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth choke the word, so it produces nothing. But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.” Matthew 13:18-23Regardless of whether Simon was a true believer or not, upon the apostles visit to Samaria, Simon somehow “saw” that people received the Spirit, and this reception was dramatic enough to provoke his desire for the gift. Simon offered them money for the gift. I think everyone, at a gut level, recoils at the thought. Should the gift of communion with the one and only good and gracious God be something to buy and sell? Absolutely not. It is inconceivable.At a worldview level, Simon and the apostles are at odds. Simon seeks a power he can manipulate and that could lead to personal advantage. Philip and the apostles act only on behalf of (in the name of) God. The apostles will tolerate no syncretism and chastise Simon severely. They tell Simon that anyone who thinks he can purchase “God's gift” fundamentally misunderstands God. Simon is urged to repent—to truly convert. Justin Martyr and Irenaeus, early church fathers, claimed to know Simon's fate. According to them, Simon did not convert.As the sin of Ananias could have marred the reputation and effectiveness of the early church if not confronted and terminated, Simon presented a similar threat. Simon responds with a request for prayer. There are similar scenes in the Old Testament in which those confronted with judgement asked a godly man to pray for them, the hope being that God would hear a holy man's prayer. At least once the prayer was effective:When the king heard the prophet's message that he had cried out against the altar in Bethel, Jeroboam took his hand from the altar and pointed it saying, “Seize him!” Then the hand that he had pointed at him stiffened up, and he could not pull it back. Meanwhile the altar split open, and the ashes poured from the altar in fulfillment of the sign the prophet had given with the Lord's message. The king responded to the prophet, “Seek the favor of the Lord your God and pray for me, so that my hand may be restored.” So the prophet sought the Lord's favor and the king's hand was restored as it was at first. 1 Kings 13:4-6We do not have Peter's response to Simon's request for prayer. However, Simon's issue does not seem like the type of problem that someone else's prayer could “fix.”In Acts 8:25, concluding Luke's section on the Samaritan mission, the apostles follow Philip's example. This makes clear that salvation has truly gone out to Samaria.

In this episode, we consider the readings for the Transfiguration, Year A:Exodus 34:29-35; Psalm 99; 2 Peter 1:13-21; Luke 9:28-36.We discuss Moses' return from the mountain and his shining face as he gave the Israelites God's commands, Psalm 99's imagery of kingship, Peter's layered imagery of Transfiguration with tabernacle and light and prophetic ministry, and the event of the Transfiguration itself.Notes:--The Bible Project--Bible Project on Luke's Gospel, including the Transfiguration--Bible Project video on 2 Peter--Bible Project video on the cherubim--Parker Fitzgerald's and Brittany Richardson's "Madonna and Child"Other Resources:--Dwell App--Metrical Collects3:36 Collect4:38  Exodus 34:29-3524:22  Psalm 9934:11 2 Peter 1:13-2144:42 Luke 9:28-36 Our outro music is an original song by our friend Dcn. Jeremiah Webster, a poet and professor whose giftedness is rivaled by his humbleness. You can find his published works, including After So Many Fires, with a quick Google.

This week in Battle Drill devotionals, we hear God's people cry out for help and God's answer through his covenant, reminding us that God knows the best time to act. Read Exodus 2:11-25. What do you do when you feel hopeless? Surrounded by worry or conflict, or plagued by depression and guilt? The Israelites – God's people – were in slavery in Egypt. Even the death of the king had not freed them from their oppression. They were at rock bottom. Hopeless. In their suffering, they looked up to God. They groaned and cried out for help. They begged God to fulfil his promise to bring them out of Egyptian slavery. Some problems can only ever be overcome through prayer. Institutional oppression like slavery could only be overcome through God's intervention. You may have deep-rooted problems, or a sudden, deep crisis. That requires persistent prayer, speaking over and over to God. The God, as Exodus tells us, that sees your hopelessness and is ready to act at the right time. If you're feeling hopeless today, don't despair. Instead, look up to God and reach out to him in prayer. He is listening and ready to answer. THINK IT OVERThink about the following: •          Have you ever wondered if God has forgotten you in your troubles? Can you look back and see his hand in your situation?

Bible Summary Exodus Chapter 32: This chapter tells us how Moses went up the mountain to collect the ten commandments and before he came down the Israelites told Aaron to make a golden calf for them to worship as their god because Moses is not forthcoming and Aaron did, God saw this and got angry and instructed Moses. When Moses saw this he was angry and smash the tablet on the floor and Moses instructed the Levi what to do and 3,000 were killed. God later punished them even after Moses pleaded on behalf of them Lesson learnt: God is a jealous God, so don't worship any other god aside the Almighty God. Exodus Chapter 33: The Lord comes to a final decision here in chapter 33, that He will send an angel to go with the children of Israel into the lands of the Canaanites, God made sure Moses told the Israelites God is ready and willing to destroy all of the children of Israel in a moment because of their sin. Moses also took the tabernacle and set it outside the camp, far from the people and officially named it the Tabernacle of the Congregation. Who ever wanted to seek God had to go outside of the camp to the tabernacle of the congregation to do so. Moses asks to actually see God, because he only heard a voice coming from the cloud behind the veil all the time he communed with God. God told Moses that He will show him His presence and goodness to pass before him. Moses was not allowed to see God's face, in fact, no man could see God's face and live! God gave Moses his instructions of how the situation will go; Moses will get to see the back portion of body of God, but not God's face. Lesson learnt: God hate sin Exodus Chapter 34: This chapter tells us how Moses broke the first set of stone tablets, the ones written with the finger of God. He broke the tablets because Israel broke the covenant with God. After their great sin with the golden idol Moses interceded for the Israelites, The Israelites repented. Moses again acted as a mediator between God and the people. The people couldn't deal with God directly because of their own sin and rebellion, so Moses bridged the gap between the people and God. Lesson learnt God hate sin --- Send in a voice message: https://podcasters.spotify.com/pod/show/irtwbey365/message Support this podcast: https://podcasters.spotify.com/pod/show/irtwbey365/support

Michigan's largest newspaper fact-checked Stephen Colbert over false attack on Republican candidate for Michigan Governor, Tudor Dixon, according to reporting by Ryan Saavedra for The Daily Wire. Despite Colbert claiming Dixon made up the story, a certain former Democrat voter and candidate from Dearborn has indeed recently left the party in favor of Republicans over concerns about curriculum promoting graphic sexual immorality in the public schools. Meanwhile, a Democrat whistleblower in Florida has come forward claiming they have evidence of two decades worth of illegal ballot harvesting and tampering near Orlando, per Harris Rigby at Not the Bee. But NBC News just quietly retracted a report about the recent attack on Nancy Pelosi's husband at their San Francisco home within hours of having published it, according to Joseph A. Wulfsohn at Fox News. And as Daniel Payne at Not the Bee points out, someone needs to explain why their scoop contradicts the statements by both San Francisco's District Attorney and the FBI. All this brings us back again to considering Johnathan Leeman's October 31st article at 9Marks, which I began discussing at some length in our last episode. Picking up where we left off, I note that Leeman expresses concern about the risk of creeping nominalism with Christian nationalism. Therefore, I can only assume this makes up a large part of his reason for opposing the term and movement. Yet I will say again that all the same reasons Leeman gives for why we would abandon Christian nationalism are reasons we might abandon any and all institutions which call themselves Christian. For that matter, had the early Church thought like Leeman does, they might have rejected the term 'Christian.' That too was a pejorative originally, mockingly deriding followers of The Way as 'Little Christs.' And some do indeed suppose we are a poor reflection on Christ's character, imperfect as we are. Yet we do not conclude, therefore, that we should not call ourselves Christians. Instead, by God's grace, we trust in God's mercies even as we endeavor to embody greater faithfulness in serving God and one another. Only thereby do we better enjoy personally the blessings of Heaven. Leeman seems to argue that previous generations of Americans being godlier and more Christian in their national identity was worthless, or even sent people to Hell, if subsequent generations of Americans turned away from the Lord, even as our generation has. But this seems to me not so much pro-new covenant as ignoring of the Old Testament entirely. Like the most fatalistic parts of Ecclesiastes, all the obedience and faithfulness of those generations of Israelites God blessed was for naught if the generations that followed them did not all likewise keep the faith and enjoy those blessings. Vanity of vanity, Leeman says. I simply cannot agree with either that conclusion or the premises on which it rests. --- Send in a voice message: https://anchor.fm/garrett-ashley-mullet/message Support this podcast: https://anchor.fm/garrett-ashley-mullet/support

Why were the Israelites God's chosen people? Can we learn from the pattern of the OT to prepare us for today and tomorrow? Join us to investigate the pattern of behavior of the Israelites. --- Support this podcast: https://anchor.fm/thomas-griffin8/support

Thanksgiving is this week, what are you thankful for?  This week we explore how our input and output can affect one another as we measure what we give in this life. When you give at Harmony, you are investing in life change and are Advancing the Kingdom!  GIVE TODAY, text any amount to (859) 459-0316  to get started (or give online @ my.harmonychurch.cc/give . ------------------- Sermon Notes Slide Key: Sermons always start with “OPENING ILLUSTRATION:” and end with “CLOSING ILLUSTRATION:"All scriptures are NIV unless otherwise notedBold = Slide textBold Red = Scriptures (please reflect formatting of scripture on slides, i.e. - underlines, italics, etc.)“b" or “B” on a line by itself = Slide break/New slideBold ALL CAPS WORDS = heading to be ignored[some text] = programming notes to be paid attention to OPENING ILLUSTRATION: Several years back we were at Jenni's family for Thanksgiving.  It was a big year because it was the first year Jenni's mom really started entrusting others to do some of the cooking.  Jenni comes from a family of 6 kids and when you start adding grandkids in, it's like feeding an army.  So, her mom had finally given up trying to do it all herself.  The men took on one of the turkeys, Jenni baked some delicious pies and her sisters said they would make the green bean casserole and sweet potato casserole (both of which things they had no clue how to make). Now here's the deal there are 2 important things to know about this: 1. I can be pretty convincing when I want to be and 2.  I don't like either of those two things.  So, of course, I did what everyone would do in that situation.  I started telling them how much of everything to put in.  I kept being like, “oh yeah, add more of that…”  “Put a little cinnamon in”.  I had no clue what I was saying…  it was terrible…  The sweet potato casserole tasted like sugary gooey goodness to me and was overflowing out of the pan…  The green beans were an oniony mess I was like, “maybe next time ask someone who likes those things!” Here was the problem, my measurements were all wrong…  It's one thing to get your measurements wrong with something like green bean casserole - no one's going to eat it anyway :) But what about with things that matter? The question is, what happens when your inputs and outputs get all messed up? WE:-You've seen this happen with all kinds of things- You've seen when a teacher gets tired of putting in the extra and just does the bare minimum -you've had those times when you get home from work and just don't want to give to your kids - don't want to play catch, or get down and wrestle on the floor These are all those points where our inputs and outputs, our measurements, get messed up. I want to take you into a passage from the Old Testament where God is going to address an input & output issue I want you to pay attention to 2 things How important God makes this issueWhy He thinks it so important Malachi 3:6-10 6 “I the Lord do not change. So you, the descendants of Jacob, are not destroyed. I love this, it takes a little bit of parsing, but God is saying, the reason that Jacob (this means the Israelites - God is using Jacob's fleshly name, I think to signify how far they have retreated from what they were supposed to be).  He's saying, “the only reason y'all are still around is that I'm faithful and I made promises…” Listen, 7 Ever since the time of your ancestors you have turned away from my decrees and have not kept them. Return to me, and I will return to you,” says the Lord Almighty. I love the heart of God…“You have always run away from me, but if you would just return to me, I'd return to you…”  This is still God's call Someone in here today, you've been running from God - He is speaking directly into your heart.  “return to me, I will return to you!” ILLUSTRATION: I hear the heart of a father here.  It's me with my kids when they feel like they've messed up in the worst way possible and they finally come back to me with tears in their eyes saying, “Dad, I'm sorry”  I embrace them and tell them how much I love them and forgive them. God is offering to bring them back.“But you ask, ‘How are we to return?'They want to know how they come back…  Not a bad question…It's clear, right, we all know the answer…Read your bible more.  Go to church more?  Listen to what God is going to say to them…  This is the importance and the why we were looking for: 8 “Will a mere mortal rob God? Yet you rob me.“ But you ask, ‘How are we robbing you?' “In tithes and offerings. 9 You are under a curse—your whole nation—because you are robbing me. 10 Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,” says the Lord Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it.  The path to returning to God, for these people, was to stop robbing Him-Stop robbing Him of the tithe (10% of everything they had) Do you know why this was a problem? God designed His system that there would be people who would devote themselves to the service of his people - in the old testament they were called Priests.   These people didn't work normal jobs - they stepped out on faith and they were provided for by the rest of the people giving their tithes and offerings.   God is saying, “you are hoarding for yourself and starving my priests.” Don't believe me?  listen to vs. 10 again… 10 Bring the whole tithe into the storehouse, that there may be food in my house. ILLUSTRATION: One of my heroes of faith is a man named Tony Kafka.  Tony was a pastor in a small church in a small town in Kansas for years.  He knew the scripture better than just about anyone I've ever known.  I worked for Tony early on in ministry and he told me this story about how when he arrived at this church he had been just simply preaching the gospel of Jesus.  He said some people didn't like it so and they were people with money.  They stopped giving to try and control the church.  Tony said he prayed and didn't feel God had released them from the church so he kept preaching.  He said, they even tithed to the church when they weren't making a paycheck - they tithed out of their savings.  I'll never forget sitting there listening to this man I respected so much tell me about the pain of watching people in his congregation driving brand new vehicles while he had to look in the cupboards to try and find enough food to feed his children.   There is a reason God gets upset when his people withhold the tithe Because they hinder ministry for their own pleasure Get this, God thinks this is a big enough deal that He withholds blessing to those who withhold the tithe. But He also desires to pour out His blessing on those who are generous. did you hear it? It's literally the only place where God says you can test him 10 Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,” says the Lord Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it.  Test me in this…I believe this so much that at our church, we give a 6-month guarantee.  If you tithe for 6 months and don't see the blessing of God in your life, then we will give every dollar back that you tithe… But maybe you think, Kent, that's just a sneaky ploy to get us to pad your pocket. First, I'd tell you, I don't set my salary, so if you give more or not, only means more ministry for our church. But here's the other deal…I'm preaching this because I want something FOR you not FROM you. See, I believe if you are withholding from God that He is withholding from you… God told the people in Malachi's day that they were all under a curse because they were withholding… Jesus said it this way in LukeLuke 6:3838 Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.” I want you to experience the FULL measure of God's generosity! that's what I want for you… So, if you don't believe me, then take this challenge - get on google and search for a good church in Georgetown - just don't pick a cult.  Pick that church and mail THEM your tithe check.   I promise you, if you give here, we will use those resources for the Kingdom, but I believe God's pain with people is when we withhold resources from ministry.   His blessing isn't tied to Harmony.  What I want is for you to experience what it's like when God unleashes his blessing on you. CLOSING: I need to tell you, I'm not sure I believe that tithing is a Christian principle anymore - it was part of what the Jewish law demanded.  10% was actually pretty easy compared to what Christ calls us to.  His call was regularly to 100%.  Listen, every day, I walk through the halls of this church praying over you all, and my prayer is the same - it's that God would start to raise up from our church people who would leave everything to go be missionaries, to become pastors and church planters, that we would have teens that would give up the money they could make in the world to go be pastors and do ministry.  But let me tell you something, It's pretty hard to be willing to give 100% when you haven't been able to give 10% or 5% or 1%.  Giving starts somewhere.  Here's what I've found - and God will bless when you start to bless.  Because with the measure you use, it will be measured to you… It will be like that sweet potato casserole, overflowing… ---------------------

After Haiti gained their independence from France and

Rev. Tom Eckstein of Concordia Lutheran Church, Jamestown, ND, joins host Rev. Brady Finnern to study 2 Kings 6:32-7:20. In grief the king asks “Why should I wait for the LORD any longer?” We don't like to wait, especially in trials. For the Israelites God provided by word of lepers from the camp of the Syrians. It was almost unimaginable just days before. Through Christ goggles, we look at our own lives and see how God provides in unlikely ways which shows us why we are able to wait for the LORD: the cross and empty tomb. He provides salvation. Why would He not give us all things? “Lord God, help us to wait on You. Help us to see how You have provided in the past and we are able to wait knowing the ultimate hope of new life with You. Lord have mercy. Amen”

Hey mama,  I think you understand that developing a business is HARD! Motherhood is Hard Being a wife is Hard Relationships can be Hard Life can just be hard at times and when we face those hard crossroads...you know, the moments where you question everything and are on the brink of giving up? THESE are the golden opportunities to dig deep within and deep into God's Word. It's very encouraging to see the journey of the Israelites - God's CHOSEN people and what their story looked like in the Book of Joshua. It gives so much hope,  encouragement, and VISION for the HARD in our life.  First, I want to encourage you to go back to episodes 10, 11...and then 19 and 20 to catch up on ALL the treasures we've already uncovered! These episodes are LOADED with value...not just encouragement but clear blueprints for YOUR success as a kingdom entrepreneur.  When you are pursuing business or a goal - GOD'S WAY...things often look different! So let's learn from the battles of the Israelites in Joshua so that we can be strengthened for TODAY!  So, pull out that journal again to take some notes and grab your cup of your favorite beverage and let's have a little podcast Bible study together! Connect ~ www.NourishingMichelle.com/connect Email ~ Hello@nourishingmichelle.com IG ~ @NourishingMichelle  FB ~ www.Facebook.com/NourishingMichelle 

This is one of Chelsey's favorite episodes ever recorded. She walks through Exodus and points out the call over our lives as followers of Christ to have hearts full of reverence for God, to desire accountability for ourselves and others, and that we are promised a distinction between God's people and those of this world.   Exodus 35-40 goes through the construction of tabernacle, making the ark of the covenant, , making the alter, making priests garments. These chapters show us that God desires for us to keep sacred what He has called sacred. We need to approach God's HOLY PLACE knowing that it is a HOLY PLACE. The alter is not a place for a show or a place to glamorize to make it look attractive to the world. It is a place dedicated to God the Father. Exodus 12:24-27 - The Passover We must uphold the call that the Lord gave the Israelites to SHARE what God has done.We need to share scripture and TELL of ALL His wonderful works.Psalm 9:1-2 Exodus 15 - Moses' Song of PraiseWe should desire to write down the details of our lives that the Lord has orchestrated.We should always seek God with a heart of PRAISE!  Exodus 21-23 - Accountability We see in Ch. 22:1-4 that ALL are held accountable no matter who they are or what they came from.We need to stop withholding consequences and start to allow people to see the detriments of their sin, because in this place - they see the cost, redemption, and heart of the Father at work.Holding people accountable is NOT withholding grace.  Exodus 32:26, Exodus 10:21-23, Matthew 10:34-39 - Distinction Exodus 32 - the call to those who were on the Lord's side. Exodus 10 - the LIGHT over ONLY the Israelites (God's people) when darkness was over the Egyptians for 3 days. Matthew 10 - There will be a separation between people who choose a life for Christ or a life that loves the world   

Bible Study for Beginners | Numbers: Chapters 15-19 (Part 4) This is part 4 of 6 In today's podcast, join Amy and Robyn as they continue their discussion in Numbers. Here is a breakdown of what was discussed: - Moses always prayed for the Israelites - God punished the inciters - the Israelites complained "In a time of great darkness, God promised to send a light who would shine on everyone living in the shadow of death. The message of hope was fulfilled in the birth of Christ & the establishment of His eternal kingdom. He came to deliver all people from their slavery to sin." (Bible Notes from Isaiah 9:2-6) ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ABOUT Opening a Bible for the first time can be intimidating. Join Amy & Robyn in an easy-to-follow discussion. This Basic Bible Study is perfect for beginners & those who have never read the Bible. Look for new podcasts every Tuesday & Friday morning! ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ BIBLE RESOURCES https://biblehub.com/ https://www.bible.com/ http://betterdaysarecoming.com/bible/pronunciation.html https://biblespeak.org/ ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ FACEBOOK https://www.facebook.com/mybasicbiblestudy WEBSITE http://www.mybasicbiblestudy.com ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ You can contact us through e-mail or regular old snail-mail: Basic Bible Study 7797 N. 1st St. #34 Fresno, CA 93720 basicbiblestudy19@gmail.com ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Today's meditation and retelling are from Joshua 2 and 6. Introduction:  Rahab is mentioned three times in the New Testament: twice commended for her faith in Hebrews and in James, and once in Matthew 1:5, in the genealogy of Jesus. We know from the latter that she eventually married Salmon, of the tribe of Judah. Joshua never mentions the name of the two spies, but some tradition holds that Salmon was one of them (and it makes a for better story if he was, I think!) Despite her profession, she was commended for the same reason Abraham was: by faith (Romans 4:20-22). She heard the stories of God’s mighty works, and she believed them so completely that she put her life on the line as a potential traitor to her country in order to side with God’s people. Faith has always been what pleased God. Not only did the Israelites spare her life and those of her family, but she even went from harlot to being so highly esteemed in the eyes of the Lord that she became an ancestress of Christ. Interesting, since her act of faith is clearly self-interested, and she also had to lie to accomplish it. But (as James points out in James 2:25), the act, regardless of what it was, demonstrates the depth of her faith that God would do what He promised. It was her faith that motivated her to make sure she and hers were protected. Like the passover when the Israelites painted blood upon their doorposts so that the avenging angel would pass over their houses (Exodus 11-12), the scarlet cord Rahab tied in her window as a signal to the Israelites is likewise symbolic of the redemptive blood of Jesus. Presumably even in Canaan, harlotry was frowned upon.  Rahab’s family might have disowned her or otherwise shunned her. If they had, her offer to bring them into her house and keep them safe probably made for an awkward week or two, depending upon how long they were there. Rahab knew she had at least three days from the time she let the spies go. Then it probably took them at least a day or two to return with the whole army. When they did return, they marched around Jericho for seven days before the walls finally fell. So Rahab and her family were holed up in her home for at least that long. I wonder if she had enough food for everyone! The mention of flax that she was spinning into linen and the scarlet cord on her roof suggests that she was manufacturing and dying linen, and presumably selling it, to try to support herself in some other way. Perhaps this is an indication that she didn’t want the life of prostitution and was looking for a way out. Rahab’s house was built upon the walls of Jericho (Joshua 2:15). If the walls were thick enough for all that, it makes it even more miraculous that they fell down with nothing but shouts and trumpets. Also if the walls fell down, but Rahab and her household were not crushed in the rubble, God either must have held up just the section of the wall that served as the foundation for Rahab’s house, or else he must have supernaturally protected the structure as it fell to the ground. I assume the latter, since Joshua sent the spies back to her house to lead them out (Joshua 6:22). That meant there still was a house. In her initial encounter with the spies, Rahab told them how the people of Canaan’s hearts  had melted within them ever since they heard the stories of God parting the Red Sea. This must have been such a confirmation to Joshua and Caleb when they heard it: they were the only two spies from the first generation who had believed God (Numbers 13-14), and the only two of that company still alive now. Had they gone in and taken the land forty years earlier like God had told them to, Rahab’s words confirmed that they would have succeeded easily. God had already fought the battle for them in their enemies’ minds. For forty years, the people had continued to tremble at the stories of the Israelites’ exploits, until God’s promises could come to pass. Fictionalized Retelling     There weren’t very many occupations for a single Canaanite woman. And despite my beauty, I would always be single, thanks to a smooth-talking scoundrel who deflowered me in my youth. No respectable man would now have me as his wife. But plenty of them would be happy to have me on other terms. I was a practical woman, and saw no point in spending time weeping over what was. Most men visited harlots only in secret, in the dead of night, and if they spoke of it at all, it was in hushed tones. Houses of ill repute were known only by word of mouth, and they did not advertise. I scorned this idea. If I was to be a harlot, I intended to be a prosperous one. As a consequence, my family disowned me. This hurt, but I saw no point in weeping over that either. They would do what they would do, and I would have to get on with it. I purchased a house on credit right on top of the enormous walls of Jericho, by the city gates, so that every traveler would have a good view and would know at a glance exactly what we were. I then recruited other girls to work for me, in exchange for a safe place to live and do their business. Prostitution was often a dangerous occupation, as our customers were always unscrupulous to varying degrees. I would provide for my girls’ basic needs, and even some of their luxuries. In time, this proved so lucrative that I soon could afford to promote myself to business manager, no longer needing to offer my own services at all. I paid off my creditor, and even had enough seed money to let myself dream of one day supporting myself in a respectable trade. I purchased flax and scarlet worms, teaching myself to turn flax into linen, and dye it scarlet. The roof of my home was flat, so I left the linen there to dry overnight before taking it into the marketplace for sale. Then during the day, while my girls slept, I disguised myself and took my scarlet linen into the Jericho marketplace. This was where I first heard people talk about the Israelites, and their God. I heard only snippets at first. I had the impression that the stories were old ones, from before my time. Apparently the Israelites were a nomadic people, having spent decades living in the desert after their God had delivered them from slavery in Egypt miraculously. “He parted the Red Sea and they walked across on dry land! Yes!” one customer told me when I asked him how they had escaped from Pharaoh. I blinked, and felt the corners of my mouth turn up, skeptical. “Surely you exaggerate,” I said, but the man shook his head emphatically. “I do no such thing! After they crossed over, the waters consumed the Egyptians, chariots and all!” I asked around, but all the other customers told me that they had heard the same story. Most of them said it with awe. “Then they completely destroyed the kings of the Amorites, Sihon and Og!” another customer told me. “These aren’t soldiers, mind you. They were slaves, and now they are nomads. But it doesn’t matter; their God fights their battles for them.” Then he lowered his voice and whispered, “Rumor has it they have their sights set on Jericho next!” I was taken aback by this, catching the fear from my customer like a contagion. I gave him his linen and closed up shop for the day in the late afternoon. When I returned, Pigat, one of my girls, was awake and readying herself for her work that evening. She saw my expression and frowned. “You look like you’ve heard bad news,” she observed. “What’s wrong?” I turned to look at her. “Have you heard of the nomadic people called the Israelites, who used to be slaves in Egypt?” “Oh! My father and uncles were terrified of them when I was little,” she nodded, and told me the same story I had heard in the marketplace: of millions of people crossing the Red Sea on dry ground, and the Egyptians consumed in the waters. If it had been exaggerated, surely the story would change from person to person, wouldn’t it? “Why was your family afraid, though?” I pressed. “What have we to do with them?” Pigat’s eyes widened. “They say their God led them out of slavery to give them a land of their own. Our land.” I shivered involuntarily as she said this. “But didn’t the Red Sea story happen decades ago?” I asked. “If their God intended to give them our land, why hasn’t it happened already?” Pigat shook her head. “I don’t know, but my family was sure they would come against us eventually.” Each time I went to the marketplace and had the opportunity after that, I asked about the Israelites. I heard more stories, too: of the ground opening up and swallowing those among the Israelites who were disobedient to the leaders. Of bread falling from heaven and miraculously feeding the people. Some said the people did not come in to take our land nearly forty years ago because they had done something to anger their God, but it was still foretold that Jericho would fall to them. And not Jericho only, but all of Canaan. The Israelites began to infiltrate my dreams. My mind conjured images of great warriors suffused with a supernatural glow of power, storming Jericho with flaming swords, and slashing down everyone in their path, before turning their swords upon me. I woke in a cold sweat, gasping, and placed a hand upon my pounding heart. At first I thought the sound I heard was my heart slamming against my ribcage. But as I reoriented myself to the present, I recognized that the pounding was coming from the door downstairs. I peered out my window and frowned when I saw the moon high in the sky. We sometimes got late customers, but this was ridiculous. All my girls were surely fast asleep—or they were, before all this racket. I pulled on my shawl, the one I preferred for warmth rather than for enticement, and padded down to the door, prepared to tell the visitors to return tomorrow at a more reasonable hour. But when I opened the door, something about the two men’s appearance stilled my tongue. Both of them wore simple garments of unadorned cloth, though they looked new enough. The men were both perhaps in their early thirties, like me—tall, well built, and imposing. Both had long dark hair and long black beards that looked as though they had not been trimmed in many years. I noticed one in particular more than the other. His black eyes glittered at me in the moonlight, and he had a powerful chest, straight nose, and high, clear forehead. I had not offered my own personal services to a customer in over a year now, but I found myself thinking, this time, I might not mind… “It is very late,” I said instead, “and my girls are in bed. If you return tomorrow, you may have your pick—” “Please,” the man I had admired stopped me, holding up a hand. “We are not here for that, we simply wish to beg a room for the night.” I blinked at them suspiciously. “This is no inn.” “We know that,” said the other man, “and we know the nature of your business. But the Lord God told us to come here, so we have come.” It was like a password, somehow, though I could not have said why. I stepped back from the doorway to let them pass inside. The handsome one, I noticed, averted his eyes from me and gave me a wider berth than necessary. I might have felt ashamed, but I could sense that his behavior was motivated by suppressed attraction rather than disgust. I found this far more intriguing than if he had openly ogled me. “I do have a room available, though just the one, I’m afraid. One of my girls has recently moved on.” I looked at the other man, and gestured to the open doorway. “You may sleep here.” Then I looked at the man who refused to meet my gaze, and considered inviting him to share my chamber. I almost wanted to do it just to see if could make him blush, but in the end I held my tongue. Of course he could never respect me, given what I was. But for some strange reason I could not explain, I found that I wanted to try to earn his respect all the same. “You both may sleep here if you wish, though one will have to take the floor,” I said at last. The handsome one raised his eyes to me now. “Thank you,” he said, genuine gratitude in his voice. I realized he had feared the offer I had almost made, and was suddenly very glad I had not made it. “May we know the name of our hostess?” asked the friend. I bowed my head, trying to remember the manners of a lady I had learned and then forgotten so long ago. “I am called Rahab,” I told them. “And, may I know yours?” “I am Berel,” said the friend, “and this is Salmon.” Salmon, I repeated the name in my mind. “Those are peculiar names in Canaan,” I observed, “you must be visitors to these parts?” “We are,” said Berel, guarded. I watched them, wondering if I should say aloud what I suspected from the moment they referenced the Lord. “You are Hebrews,” I guessed, watching their faces. “The Lord sent you to spy out our land and see where we are vulnerable.” The two men exchanged wide-eyed a look, which was as good as confirmation. “Do not worry,” I said at once. “I will not betray your secret.” Berel frowned, suspicious. “Why not?” I didn’t know the answer myself yet. But just as I opened my mouth to answer, I heard another pounding at the door, sharp and insistent. It was accompanied by a shout though the door: “Rahab! Open up!” “It’s one of the kings’ soldiers!” I hissed, “quick! Follow me!” I scampered up to the rooftop, open to the air, and pointed at the stalks of flax I had collected and not yet spun into linen. “Hide in there, go!” I did not wait to see that they obeyed; I hurried back downstairs, seeing lanterns flicker on in my girls’ bedrooms as I went, and a few of them poked their heads out at me to see what all the fuss was about. They could hardly avoid being awakened by all the commotion. “Shh, go back to bed!” I hissed at all and sundry, smoothing my wrap and taking a deep breath before I pulled open the rattling door. I had seen the soldier who glared down at me before, making his rounds in the city. There were three other soldiers behind him. “I come by order of the king,” the first soldier barked. “We were told that men have come here tonight from the children of Israel to search out the country, and that they have entered your house. Bring them out now.” In a moment, I decided how to play this: the soldier in front was all business, and I knew he at least would not soften in response to coquetry. So instead I affected an expression of wide-eyed innocence, and told them just enough of the truth. “Yes, the men came to me, but I did not know where they were from. And it happened as the gate was being shut, when it was dark, that the men went out.” The words were already out of my mouth before the fear struck me that someone might have told the soldiers when the men had come to my home. If they had, this lie would immediately mark me as a traitor. But I’d said it now; nothing to do but double down. “Where the men went I do not know; pursue them quickly, for you may overtake them!” It worked. The soldier in front was clearly in charge; he turned on his heel without another word and rushed away from my door and toward the front gates. The other two followed behind him. I watched until I saw them disappear by the road to the Jordan, to the fords. Breathing a sigh of relief when they had gone, I closed the front door behind me. All the girls except Pigat had gone back to bed. But she continued to gaze at me with her torch in one hand, frowning. I made a shooing motion with my hand. “All is well, not to worry,” I told her. “Go back to sleep.” “The Israelites were here?” she echoed what she had heard, her voice trembling. “Yes, apparently, but they are gone now. It’s all right.” “Then it’s happening!” she declared with a shudder, tears pricking her eyes, “we are about to die! They will kill every last one of us!” “Shh, go back to bed,” I insisted. “They won’t kill us if I have anything to say about it. We’ll talk about this in the morning, now go on.” She gave a hesitant nod, sniffled, and blew out her torch, closing her door again. I heaved a sigh, trying to calm my pounding heart as I climbed back to the roof. “Psst!” I hissed, “it’s just me!” The two heads poked out from among the flax. “You can come out for now, but I’m afraid I cannot offer you lodging inside after all, lest my girls see you in the morning.” “What did you tell the soldiers?” Berel asked as they got to their feet, apprehension knitting his brow. “That you did come to me, but I had already sent you away. They are pursuing you on the road to the Jordan in the direction of the fords as we speak.” Salmon gazed at me in wonder. “You realize that if your king discovers what you have done, he will have you executed as a traitor?” I took a deep breath, fidgeting with my wrap. “Yes. I know this.” “Then—why?” Salmon pressed. “Why are you helping us?” I met his gaze. “I know that the Lord has given you the land, that the terror of you has fallen on us, and that all the inhabitants of the land are fainthearted because of you. For we have heard how the Lord dried up the water of the Red Sea for you when you came out of Egypt, and what you did to the two kings of the Amorites who were on the other side of the Jordan, Sihon and Og, whom you utterly destroyed. And as soon as we heard these things. our hearts melted; neither did there remain any more courage in anyone because of you, for the Lord your God, He is God in heaven above and on the earth beneath.” As I said this, I saw Salmon’s expression clear from suspicion to surprise, to something else—something softer. I dropped my gaze. “Now therefore, I beg you, swear to me by the Lord, since I have shown you kindness, that you also will show kindness to my father’s house, and give me a true token, and spare my father, my mother, my brothers, my sisters, and all that they have, and deliver our lives from death.” Salmon opened his mouth to speak, eyes wide. He hesitated, and what he said was, “But—you are a Canaanite woman. You are a Canaanite harlot!” I winced at his blunt statement, but he did not seem to notice, adding, “And do you believe in the Lord God? In our Lord?” Trying to recover myself, I said at last, “There is no other God in heaven or on earth who can do what your God can do. If I must choose sides, I choose to side with the winner. This is entirely self-interested on my part, I assure you.” Berel shot a look at his open-mouthed friend. “You are correct that the Lord has given Jericho and all of Canaan into our hands,” he told me. “But many of our own number, who have seen daily miracles in the wilderness, struggle to believe in the Lord as fully as you have just now expressed. That is what Salmon is trying to say: he is impressed.” He nudged his companion with a slight, almost teasing smirk, before turning back to me. “And yes: our lives for yours, if none of you tell this business of ours. And it shall be, when the Lord has given us the land, that we will deal kindly and truly with you.” I swallowed, casting an involuntary glance at Salmon, and then gave Berel a quick, business-like nod. “All right. Follow me. I can lower you down on the other side of the city wall through the window of the empty room we were just in.” I grabbed a thick flaxen cord from the roof as well, already dyed scarlet. Behind me, the men’s footsteps were almost silent. When we entered the dark room and I led them to the window, I started to see Salmon closer behind me than I had expected. Both of us drew back very quickly, and, for what might have been the first time since my girlhood, I felt myself actually blush. Berel bit his lip, as if trying not to laugh. I cleared my throat, even though I kept my voice to a whisper as I tied the scarlet rope against the bedpost to secure it. “Here, let me,” said Salmon in a husky whisper, accidentally brushing his fingers against mine as he took over the job of tying the knot. I self-consciously tucked a lock of hair behind my ear, confused by the unfamiliar flutter I felt. When he had finished, together we hoisted the cord out the window, watching it fall almost down to the path outside the city. They would have to jump the last distance, but it was small. Or at least it looked small from up here. I hoped it really was. I turned to Salmon. “Get to the mountain, lest the pursuers meet you. Hide there three days, until the pursuers have returned. Afterward you may go your way.” Berel nodded, and said, a warning note in his tone, “We will be blameless of this oath of yours which you have made us swear, unless, when we come into the land, you bind this line of scarlet cord you have used in the window through which you let us down, and unless you bring your father, your mother, your brothers, and all your father’s household to your own home. So it shall be that whoever goes outside the doors of your house onto the street, his blood shall be on his own head, and we will be guiltless. And whoever is with you in the house, his blood shall be on our head if a hand is laid on him. And if you tell this business of ours, then we will be free from your oath which you made us swear.” I bowed my head to him. “According to your words, so be it.” Even though I wondered how I would explain to my family, who had all but disowned me from the time they discovered my profession, that they needed to lodge in my house of ill repute for an unspecified amount of time. At least I had three days to figure it out. Berel stepped between Salmon and me, taking the scarlet cord from my hands. “I’ll go first,” he volunteered. “That’ll give the two of you a moment to, ah—say goodbye.” I caught the sharp glare Salmon shot his friend. Berel laughed quietly, swinging himself to the outer edge of the window before he vanished. The air immediately felt thick with tension as soon as he had gone. But Salmon was a stranger to me; I knew nothing of him, or of his culture. I hadn’t the slightest idea what to say. He cleared his throat unnecessarily, before he said, sounding rather awkward, “Thank you. For helping us.” I shrugged. “As I said, it’s pure self-interest.” “It’s faith,” he corrected me. As he said this, I saw his arm move toward me, hesitate, and then freeze in midair before dropping back to his side. “I know that my profession makes me abhorrent to you,” I whispered, dropping my eyes. “No! You misunderstand…” Salmon ran a hand through his hair, sighed, and looked away. “Well, yes, sort of,” he admitted, “but—” “It’s okay,” I cut him off with a wave of my hand, gesturing at the window and taking a step back from him. “I need no approval from you. I’ve learned to live without it everywhere else. Go on, your friend is waiting.” I was hurt. I recognized this much, though it was absurd that this man I had barely spoken to should be capable of hurting me. Salmon seemed upset, but did not know how to make it right. He hesitated, and then did as I had commanded, moving toward the window and taking hold of the rope. He glanced at me, swallowed, and at last managed, “I hope we will meet again someday. Goodbye, Rahab.” Then he vanished. I let out a breath I had not realized I had been holding, and then leaned out my window to watch Salmon’s descent next to Berel. When he had leapt the last distance to the ground, both of them looked up at me, waved, and ran off in the direction of the mountain. I hauled up the cord after them so that a visitor to the city might not look up at the window and discern what might have happened. Then I went back to the rooftop, retrieved a knife, and sawed off the bulk of it, leaving just enough of a scarlet cord tied on the outside of the window to serve as our signal. I had three days. I barely slept that night, turning over in my mind what I should do next. I had a sense that Salmon and Berel were men of action; they would not tarry. The Israelites would probably descend upon Jericho within the week. I decided that I could not trust most of my girls not to betray me to the king—but neither could I abandon them to slaughter, at least not without giving them a choice. I determined to wait until the last minute, when the Israelites were already upon us, and then I would tell them they could stay with me and join the Israelites, or leave. Then they would not have enough time to betray me. My family posed a bigger problem. I could not convince them to lodge with me, given the infamy of my profession, without giving them a good reason. And I could not give them a good reason without putting my life in their hands. I knew they disapproved of me, but surely they would not give me up to execution as a traitor, not when my intention was to save their lives along with my own? I didn’t know, but I would have to risk it. The next morning, I arrayed myself in my drab linen clothing so as not to draw attention to myself, just as if I were going to the marketplace. But instead, I went to my father’s house for the first time in over a decade. I gritted my teeth, steeling myself against whatever might come. The door swung open, and I gasped. “Mother!” The woman in the doorframe looked like a shadow of her former buxom, laughing self. Her skin was papery and white. It had been ten years, but she looked like she had aged at least twenty. Her hooded eyes briefly searched my face and widened. “Rahab?” She took a step away rather than towards me, which stung. “You shouldn’t be here. Your father—” “Disowned me, yes, I remember,” I said with a fixed smile, “and I came anyway, because your lives are in danger. All of ours are. I alone can save you.” Twenty-four hours later, my entire estranged family crammed into my house of ill repute. My father, after first ordering me out of his home, finally changed his tune and instead went to my brothers and sisters, bearing my message. While my parents recruited my siblings, I went to the marketplace to buy enough food for all the sudden guests, to last through the siege. I did this in multiple trips, hoping not to raise eyebrows at why I felt the sudden need to stockpile supplies. I hoped the Israelites would return soon, if only to curtail my awkward family reunion. Then I felt guilty for thinking this, as the Israelites’ return would mean the slaughter of every citizen of Jericho save those in my own home. They had no idea, I thought, as I passed mothers with children in the streets. As always, they crossed to the other side of the street when they saw me coming, wanting to avoid contamination. This used to hurt, long ago. Then I became calloused to it, ignoring those who shunned me. Now, I felt compassion… but not enough to risk my own life to warn them. I had risked enough in warning my own family, and I had no more room in my home for anyone else anyway. Most of my girls left in a huff after my sisters insulted them. Only Pigat remained, having guessed why they were there after seeing the Israelites. With each passing day, I wrung my hands, fearful that the girls who had left would turn me in to the authorities as a traitor, though I had officially confessed nothing. On the second day after Berel and Salmon had left my house, I watched over the wall and saw the soldiers of Jericho return empty-handed. I held my breath as they passed by, fearful they might knock on my door again and wonder why I suddenly played host to so many. Fortunately they had no other reason to approach me, and they passed on by. On the third day, nothing happened at all. I knew that was the day the two spies would leave the mountain and return to their camp. My father began to sneer at me, accusing me of lying to all of them, and ruining their reputations by their sudden association with me. My mother snapped at him to leave me alone, which brought tears to my eyes. But when she turned away from him, she did not look at me either. On the fourth day, I thought I heard the distant rumble of marching in the desert. I ran to the rooftops, and peered out into the distance. Pigat crept up behind me. “Is that them?” she whispered. “I don’t know,” I whispered back. She wrapped her little hands around my forearm, and I leaned into her, grateful for her companionship. “I’m scared,” she confessed. “Everything is about to change, isn’t it?” I kissed the top of her head, and smoothed back her hair. “Yes, little one,” I whispered back. “But I believe it will be a change for the better.” “How do you know?” I considered this, and a thousand images flashed across my mind: of losing my virginity and my virtue. Of the awful things I had to do since then to support myself. Of all the respectable people who had turned against me. Of the moment my father had disowned me, many years ago. Of the nights I had cried myself to sleep with loneliness and regret, before rising in the morning with determination to make my own way. Of grieving as I finally understood what had happened to my own soul, by watching it play out in the broken girls who worked for me. Then I thought of how I had felt when I started to hear the stories of the God of Israel. The Canaanites had gods, but honestly, I had never thought much of them. They had no power. They certainly had no goodness. Yet the Israelites’ God used His power to deliver His people from their oppressors, to grant them victory over their enemies. That did not necessarily make Him good, but it certainly made Him great. I wanted to ally myself with that God, if only because I did not wish to suffer the fate of His enemies.  Then I’d met Berel and Salmon. It was so very brief, that to draw any major conclusions about Israelites in general based upon that one encounter seemed foolish. Yet they had been kind. It had been so long since a man had been truly kind to me that I hardly remembered what it felt like. They said their God had directed them to come to me, even knowing what I was. They spoke to me with respect, even gratitude. I realized I had never answered Pigat. She had asked how I knew that this would be a change for the better. “All my adult life, it’s been me against the world,” I told her at last. “A father is supposed to protect and defend his daughter, a brother his sister, a husband his wife. I had none of these. No one to rely upon but myself.” “You did a great job, even so,” Pigat said with a tentative smile. I returned her smile affectionately, and said, “But I would never have chosen this life, had I had any other choice. None of us would. It was a matter of survival, that’s all. Then I heard of a God who protects and defends His people, and…” I looked at her and confessed earnestly, “I want that. More than I’ve ever wanted anything in my life. I wasn’t born one of them, but if it’s possible to become one of them anyway, then whatever it takes, I want to do it. I want to belong to the God of Israel.” Tears pricked at my eyes as I said this. I didn’t realize how deep that ran: my desire to belong to someone who valued me. I would give my life for it. Pigat blinked up at me, and gave me a tiny nod of agreement, answering tears swimming in her own eyes. I knew she felt the same way. I turned back to peer out into the desert, and gasped. “Look!” It was them at last, and more than I possibly could have imagined. From this distance, the Israelites looked like a swarm of locusts. “It’s starting,” I murmured. “Should we go inside?” Pigat whispered. Down below, I heard the gates of the city closing. The watchmen had spotted the approaching army too. “You can if you want to,” I told her. “I think I want to watch.” It took a week, all told. I grew impatient as day after day, the men of Israel marched around the walls of Jericho once, blowing trumpets but otherwise holding their peace. They did not storm the city gates, or make any attempt to enter. “What are they doing?” my sister Hurriya murmured beside me on the third day: the first time she had voluntarily spoken to me since she had come I shook my head and shivered. “I have no idea, but it’s unnerving. I wish they would get on with it already.” Inside our walls, the city of Jericho uneasily tried to continue life as usual, which I knew only by looking out the windows and seeing the usual traffic in the streets. A few men even came to my house at nightfall, seeking the services of my girls. I turned them away, of course. Two of them, already drunk, became violent, until my brothers Keret and Paebel came to my defense. The men scampered off in a hurry. Once they were gone, the moments afterwards were awkward. “Thank you,” I mumbled, not daring to meet my brothers’ eyes. Paebel gave me a curt nod and walked off. Keret snapped, “Just tell me you’re not going back to harlotry when this is all over.” I slapped him. I did it without thinking, surprised by the violence of my own emotions. His cheek reddened in where my hand had stung him. “I will never be a harlot again!” I hissed. “I never would have been one in the first place, had I any other choice! Do you think I wanted this life?” I stalked off before he could reply, leaving him gaping behind me. Over the next three days, my family began to offer me awkward and overly polite acknowledgements for the food and lodging. They even stopped treating Pigat like a ghost, though it was clear they were uncomfortable with her. And all the time, the Israelites marched around Jericho’s walls, in silence save for the trumpets. Sometimes I went up to the room where the scarlet cord was tied, where my brothers slept, and peered down below to see if I could identify the faces of any of the Israelite soldiers. I was looking for Salmon, though I never would have admitted it. On the seventh day at last, something changed: instead of just once, the Israelites marched around the city walls seven times. They were still silent save for the trumpets, but they had picked up their pace considerably. My heart thrummed in my chest. I knew something was on the verge of happening, though I had no idea what it would be. Then, on their seventh pass, when the trumpets blew, as one all the Israelites raised their voices in a mighty shout. I wondered that their voices could have made such noise, until I realized that the sound was now coming from the very foundations of my house. I felt it in the stones below me. I looked and saw, to my horror and amazement, that the city walls—thick enough for houses and businesses like mine to be built atop them—fell down flat in a ripple effect. And then— I screamed, grasping wildly for something to hold on to, but it was no use. I was airborne, as the ground below me collapsed. I collided with the ground again, gasping and trying to orient myself as I groped to my feet. I looked up and saw that the roof held, as did the floor. I ran to the window with the scarlet cord, which moments ago had been far above the ground outside the city walls. Now, suddenly, it was only one story above ground level… and there were no more city walls. Outside my window I saw the invading army rushing by with swords drawn, still shouting their battle cry. I trembled in terror, praying that they would see the scarlet cord and remember their promise to me. The next thing I knew, Pigat and my entire family all crowded in that little room with me, huddled together in fear. Then I heard the ominous sound of pounding on my door down below, above the din of the battle. “Ignore them,” Pigat whispered to me in a tremulous voice. “Maybe they’ll go away!” The pounding started again, three times, insistent. “Maybe not,” Keret said gravely, and rose to his feet, trying to be brave. “I will see to it—” “No,” I stopped him, reaching out an arm as I rose instead, trying to be brave. “They do not know you. I, at least, have met two of them. If they will spare anyone, they will spare me.” My voice was remarkably steady, though I trembled as I descended the stairs—marveling vaguely that as the foundation of my home beneath us fell down flat, its structure was somehow still intact. The pounding began again, this time accompanied by a voice. “Rahab?” I caught my breath and rushed to the door, throwing it open. Salmon and Berel looked glorious now, no longer like spies, but like warriors. Their swords were sheathed, but their hair was backlit by the sun and their eyes glowed with the heat of battle. I felt my face split into an involuntary grin. “You came back for me!” Salmon looked almost affronted. “Of course we came back for you. We are men of our word.” He reached out an arm to me and beckoned, “Come, you and your household. Our leader Joshua has sent us to escort you outside the city where you will be safe. Take with you any possessions you wish to keep, as well, as we plan to burn the city to the ground.” My eyes widened. I turned to spread this message to the others, but they were all halfway down the stairs before I could get to them. My parents, siblings, and Pigat already had gathered up what they could carry. “My flax!” I said, rushing up to the roof to gather what I had already spun into linen and had planned to sell at the marketplace. It was not yet dyed, but I figured that the Israelite camps would still have plenty of use for linen. I scooped as much as I could carry into my arms, and turned to find Salmon standing very close behind me. I was so jittery and startled that I dropped it all on the ground again. “Oh!” I gasped, a hand flying to my chest. “You—scared me.” He did not answer for a moment; he gazed at me, a look of curiosity and wonder on his face. All around us raged the shouts of battle, and yet here we were, alone, mere stories above it all. Salmon seemed to recall himself before I did, and murmured, “Here, let me get that.” He scooped up what I had dropped, and gestured for me to return inside. “Grab any other valuables you have.” I did as he instructed, rushing back downstairs and collecting my few precious belongings: candlesticks and bowls, one golden ring, and a head scarf I had treasured as a young girl, before my life became what it had been. Berel was already carrying a load of Pigat’s valuables. “Let’s get out of here!” my mother begged. Berel nodded swiftly, being the closest to the door. “This way,” he said, and hurried out first. Pigat, my mother and sisters were right on his heels, followed by my brothers, my father, and then Salmon and me. Salmon brought up the rear, and I realized that he and Berel served as protection for my family between them. The army would recognize them, and would not touch us. The hike to the Israelite camp was not as far as I had expected, but it still took us several miles. As each of us fell into our relative paces, I found myself striding alone beside Salmon. I wasn’t sure if that was his doing or mine. “Thank you for coming back for us,” I said at last. Salmon nodded. “As I said, Joshua sent us back for you.” I didn’t know what to say to this, so I said nothing. Seeming to realize his mistake, he amended, “Not that—I wouldn’t have volunteered to do so. If he hadn’t.” I glanced at him with a small smile, and then lapsed back into silence. I was worried about what was to come next. I had left behind me everything I had ever known—and while I certainly did not regret the loss of that life, surely the Israelites did not view prostitution any more favorably than did my family. Would I become an outcast among the Israelites as I had in Jericho, and have to resort to the same profession after all in order to support myself? Would the God of Israel want nothing to do with me? “You need not fear,” Salmon said gently. I glanced at him, startled, and saw that he was watching me. “What?” “I suspect I can guess your apprehensions. I won’t pretend the cultural adjustments won’t be significant. But our leader Joshua is disposed to deal kindly with you, for how you aided Berel and myself, and by extension, all of Israel. I told him how you risked yourself for our sakes, because you heard of the great works of the Lord and believed in Him.” I was surprised at the lump which sprang to my throat at this, and the ache in my chest. “But what if your Lord wants nothing to do with a woman like me?” I whispered. I had not meant to say it; the words just slipped out. To my surprise, Salmon shifted his load to one arm so that he could reach out and touch my hand with the other. I stopped walking, startled, and jerked my hand away from him like I had been burned. “You should want nothing to do with me, either! You know what I am!” But Salmon reached out for me again, taking my hand in his firmly this time. “Yes,” he said, “I do know. You are a woman who merely heard of God’s works, and without ever seeing them for yourself, you believed—even to the point of staking your own life upon your allegiance to Him. How many Israelites do not believe, even when they have seen? You are a woman who so loved her family, even when they shunned her, that you risked your life to save theirs. You are a woman who clearly loves and protects one of your girls like your own little sister, who I’m guessing has no one else to care for her either. You are an enterprising woman who obviously wants to find any other means of support for herself and those under her protection, hence the linen.” He indicated the burden he was carrying, and shook his head. “I do not know what blows life has dealt you to lead to you to the place you have been. But Israel can be a second chance for you, if you want it to be.” Tears ran down my cheeks as he spoke. I couldn’t even wipe them away, since one arm grasped all my remaining worldly belongings, while Salmon firmly held my other. I sniffled, and confessed, “I want that more than anything in the world!” He gave me a swift nod. “Then that’s settled.” Then with a sly smile, he said, “I will introduce you to the women of Israel as a merchant of scarlet linen, and leave it at that, shall I? And Pigat is… your apprentice.” A grateful laugh and sob together escaped my lips, and I nodded, unable to speak. Salmon was as good as his word. When we reached the tents where the women, children, and elderly waited for the return of their soldiers, he introduced Pigat and me as linen merchants. He also told them that we had hidden him and Berel, and told them how to escape. My family easily could have contradicted the story, but they did not. For the first time in as long as I could remember, I was surrounded by respectable women who did not mind if their children played in my presence. I learned that Israel was comprised of twelve tribes, and I also gathered that Salmon was a prominent and well-respected member of the tribe called Judah. Israel had no princes, but if they had, it seemed, he would have been one of them. This made me shy in his presence, though he treated me just as attentively after I learned this as before. “And as a proselyte, you can choose which tribe you join!” one of my new friends told me cheerfully. Then she dropped her voice and added, “Unless you marry into one, in which case, the tribe chooses you.” She cast a significant glance in Salmon’s direction at this, not bothering to hide her implication from anyone. He grinned, and I blushed furiously and dropped my eyes—a reflex I had not known I still possessed. It was a strange contradiction, to feel so happy while the city that had been my home burned in the distance. Death and tragedy was all around us, and yet I had never felt so hopeful or at peace. Suddenly, anything seemed possible.

Q&A #183 Satan, God's laws, food pantry, God not punishing disobedience, sacrificial animals and more.1. Thinking of the fallen angel who is Satan. Wondering if that is literal and if he is an actual leader of that world or if it's a metaphor for the evil realm which yes I think has evil spirits 2. Why did so many of the laws God gave to Moses involve putting people to death for seemingly minor things, then not for others? For example, exodus 21:20 allows masters to beat their servants to death and the only consequence is they have to be "punished" by an unspecified means. And if that slave doesn't die but recovers within a couple days there is no punishment at all. But exodus 21:17 says whoever curses their parents must be put to death. Beating a servant to death seems way worse to me than causing division in a family, but it appears God thinks differently. Laws such as these don't seem to value individual life at all. Does God care less about individual life than I think or am I understanding this wrong?3. Would it be possible to put a list of foods required to stock the pantry please?? I like to provide things that the pantry is short of which are needed by those accessing this resource. Many thanks. Dianne Federation4. Exodus 24 God asks Moses, and Moses alone to approach him. But 70 leaders of Israel also approached him and they saw God, and God seems to eat a meal with them rather than getting mad at them. why didn't the leaders get punished for seeing God even when they disobeyed him?5. When Israel was wandering in the desert, they complained about not having meat to eat, only manna. If they didn't have meat, where did they get the animals for the sacrifices, that God had just told them to perform?6. I'm part of a study group and the question of Romans 13:1 - 5 has come up.  If Paul the author of this passage is in prison for not obeying the gov't authority. As well as the many believers over the centuries have been imprisoned and martyred for “disobeying” government authority. (ie. Germans, Dutch, and many others hiding Jews under the Nazi gov't stating this was against the rules and punishable by death) Is this passage - perhaps - incorrectly translated in our current Bible translations?Could it be that what Paul was talking about, was God/Jesus Himself being this authority- like Moses taught the Israelites “God is our authority, judge, and King?And if you still maintain this is referring to civil government, where do we draw the line?

Moses is famous because God chose him to lead the Israelites out of bondage in Egypt, and he did so with many miraculous signs that God provided through Moses. But he’s most famous for his role in bringing the stone tablets down from Mt. Sinai inscribed with the 10 Commandments.   Of all the prophets in all the Old Testament, Moses held the particular distinction of being the Mediator of the Law. Moses alone held this role of law-mediator, that is, until Jesus came. In this sermon, we discover that all along Moses was pointing to Jesus, the coming Messiah. In the Old Testament, Moses stood as mediator of the law, the go-between from God to man. Moses brought the Israelites God's law, and they were to follow it because they were His people.   God's law brought five unique contributions: The law disclosed God's character The law clarifies the standard The law reveals our sinfulness The law provides for atonement The law guides in righteousness   There was a lot of goodness and grace in the law that God mediated through Moses. So throughout Israel’s history, the people looked to Moses as the greatest Prophet they’d ever known. But, Moses himself had prophesied: “The LORD your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen.” (Deuteronomy 18:15). And so the people waited for the prophesied mediator to arrive.   Hundreds of years later, that prophesy was fulfilled in Jesus, who became the New Mediator of the Law. So let’s consider those 5 contributions of the law and how Jesus fulfills them each in turn: Jesus fully discloses God's characters Jesus fully clarifies the standard Jesus fully reveals our sinfulness Jesus fully provides atonement Jesus fully guides in righteousness Jesus is making us into a new creation.   The old is gone, the new has come. In other words, the New Covenant promises are coming true in Jesus.   Takeaway: “The command “Be ye perfect” is not idealistic gas. Nor is it a command to do the impossible. He is going to make us into creatures that can obey that command.” – C.S. Lewis, Mere Christianity   Deuteronomy 30:15–20, Matthew 5:17–20

Rev. Ben Hadley-Goggin visits the story of the Exodus, one of the most important and amazing miracle stories in the Old Testament. Against all hopes and defying all logic as the Egyptian Army is bearing down on the Israelites God makes a way for the Israelites where there seemed to be no way.

ACTS 6 'In those days, as the disciples were increasing in number, there arose a complaint by the Hellenistic Jews against the Hebraic Jews that their widows were being overlooked in the daily distribution. The Twelve summoned the whole company of the disciples and said, “It would not be right for us to give up preaching the word of God to wait on tables. Brothers and sisters, select from among you seven men of good reputation, full of the Spirit and wisdom, whom we can appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word.” This proposal pleased the whole company. So they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a convert from Antioch. They had them stand before the apostles, who prayed and laid their hands on them. So the word of God spread, the disciples in Jerusalem increased greatly in number, and a large group of priests became obedient to the faith. Now Stephen, full of grace and power, was performing great wonders and signs among the people. Opposition arose, however, from some members of the Freedmen’s Synagogue, composed of both Cyrenians and Alexandrians, and some from Cilicia and Asia, and they began to argue with Stephen. But they were unable to stand up against his wisdom and the Spirit by whom he was speaking. Then they secretly persuaded some men to say, “We heard him speaking blasphemous words against Moses and God.” They stirred up the people, the elders, and the scribes; so they came, seized him, and took him to the Sanhedrin. They also presented false witnesses who said, “This man never stops speaking against this holy place and the law. For we heard him say that this Jesus of Nazareth will destroy this place and change the customs that Moses handed down to us.” And all who were sitting in the Sanhedrin looked intently at him and saw that his face was like the face of an angel.' Acts 6:1-15 https://my.bible.com/bible/1713/ACT.6.1-15   ACTS 7 '“Are these things true?” the high priest asked. “Brothers and fathers,” he replied, “listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he settled in Haran, and said to him: Leave your country and relatives, and come to the land that I will show you. “Then he left the land of the Chaldeans and settled in Haran. From there, after his father died, God had him move to this land in which you are now living. He didn’t give him an inheritance in it — not even a foot of ground — but he promised to give it to him as a possession, and to his descendants after him, even though he was childless. God spoke in this way: His descendants would be strangers in a foreign country, and they would enslave and oppress them for four hundred years. I will judge the nation that they will serve as slaves, God said. After this, they will come out and worship me in this place. And so he gave Abraham the covenant of circumcision. After this, he fathered Isaac and circumcised him on the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. “The patriarchs became jealous of Joseph and sold him into Egypt, but God was with him and rescued him out of all his troubles. He gave him favor and wisdom in the sight of Pharaoh, king of Egypt, who appointed him ruler over Egypt and over his whole household. Now a famine and great suffering came over all of Egypt and Canaan, and our ancestors could find no food. When Jacob heard there was grain in Egypt, he sent our ancestors there the first time. The second time, Joseph revealed himself to his brothers, and Joseph’s family became known to Pharaoh. Joseph invited his father Jacob and all his relatives, seventy-five people in all, and Jacob went down to Egypt. He and our ancestors died there, were carried back to Shechem, and were placed in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem. “As the time was approaching to fulfill the promise that God had made to Abraham, the people flourished and multiplied in Egypt until a different king who did not know Joseph ruled over Egypt. He dealt deceitfully with our race and oppressed our ancestors by making them abandon their infants outside so that they wouldn’t survive. At this time Moses was born, and he was beautiful in God’s sight. He was cared for in his father’s home for three months. When he was put outside, Pharaoh’s daughter adopted and raised him as her own son. So Moses was educated in all the wisdom of the Egyptians and was powerful in his speech and actions. “When he was forty years old, he decided to visit his own people, the Israelites. When he saw one of them being mistreated, he came to his rescue and avenged the oppressed man by striking down the Egyptian. He assumed his people would understand that God would give them deliverance through him, but they did not understand. The next day he showed up while they were fighting and tried to reconcile them peacefully, saying, ‘Men, you are brothers. Why are you mistreating each other? ’ “But the one who was mistreating his neighbor pushed Moses aside, saying: Who appointed you a ruler and a judge over us? Do you want to kill me, the same way you killed the Egyptian yesterday? “When he heard this, Moses fled and became an exile in the land of Midian, where he became the father of two sons. After forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning bush. When Moses saw it, he was amazed at the sight. As he was approaching to look at it, the voice of the Lord came: I am the God of your ancestors — the God of Abraham, of Isaac, and of Jacob. Moses began to tremble and did not dare to look. “The Lord said to him: Take off the sandals from your feet, because the place where you are standing is holy ground. I have certainly seen the oppression of my people in Egypt; I have heard their groaning and have come down to set them free. And now, come, I will send you to Egypt. “This Moses, whom they rejected when they said, Who appointed you a ruler and a judge? — this one God sent as a ruler and a deliverer through the angel who appeared to him in the bush. This man led them out and performed wonders and signs in the land of Egypt, at the Red Sea, and in the wilderness for forty years. “This is the Moses who said to the Israelites: God will raise up for you a prophet like me from among your brothers. He is the one who was in the assembly in the wilderness, with the angel who spoke to him on Mount Sinai, and with our ancestors. He received living oracles to give to us. Our ancestors were unwilling to obey him. Instead, they pushed him aside, and in their hearts turned back to Egypt. They told Aaron: Make us gods who will go before us. As for this Moses who brought us out of the land of Egypt, we don’t know what’s happened to him. They even made a calf in those days, offered sacrifice to the idol, and were celebrating what their hands had made. God turned away and gave them up to worship the stars of heaven, as it is written in the book of the prophets: House of Israel, did you bring me offerings and sacrifices for forty years in the wilderness? ' Acts 7:1-42 https://my.bible.com/bible/1713/ACT.7.1-42

Malachi 1:1-5 Questions I have Questions we all may have The book of Malachi is the only time we hear of Malachi Malachi may have followed Nehemiah in Jerusalem Written about post-exilic time for Israelites God loved Israel by choosing them to be his people. The calling of Abraham – Genesis 12 What does it mean that he “hated” Esau? Judah the son of promise – Revelation 5:5 God loved Israel by protecting them from enemy nations. Ishmael – Genesis The post How Have you Loved Us? appeared first on Kalkaska Church of Christ - 1725 W. Kalkaska Rd..

All of creation is the handiwork of God. And He chose to place mankind as stewards over all that He made. So, as Moses delivers to the Israelites God’s rules for regulating their behavior, he includes instructions regarding their care of domestic animals. But, oddly enough, he sandwiches it in-between rules about the proper punishment of criminals and the care of widows. All stewardship, whether of laws regarding the punishment of criminals or those regulating the proper care of widows, was important to God. He expected His people to watch over all the He held near and dear, including everything He had created and placed under their care. The actions of God’s people reflected back on Him as their Creator and Father. They could either honor or dishonor Him by the way they lived their lives. He had set them apart so that they might be holy as He is holy. And when they lived according to His will, everyone and everything stood to benefit.                        

A 90 minute Radio Free Geneva responding to this video -which I play in its entirety- where Dr. Leighton Flowers attempts to -DeCalvinize- Romans 8-28-30 by insisting this is actually only about Israelites God -knew- in the past.

The 10th and final plague inflicted on the Egyptians. The death of the firstborn. What does it mean for the Israelites? God in his great mercy provided a way for them to be pardoned, a lamb who's blood was to be spilled. Bloodshed was required on this night, whether a lamb or man and beast.

This episode deals with realizing America was set up for destruction. Thus as Israelites God's chosen people we need to endure the hardships and trails and tribulations proven ourselves worthy. The unjust rule in wickedness.

Our Scripture verse for today is Acts 17:26-27 which reads: "And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring." Our History of Black Americans and the Black Church quote for today is from Lee June, a professor at Michigan State University and the author of the book, "Yet With A Steady Beat: The Black Church through a Psychological and Biblical Lens." He said, "It is extremely important psychologically to recognize that Blacks were involved with Christianity long before the American sojourn in mass numbers because if we do not recognize the rich history of achievements prior to America, then we will have primarily a 'slave mentality' and this can damage is psychologically." In this podcast, we are using as our texts: From Slavery to Freedom, by John Hope Franklin, The Negro Church in America/The Black Church Since Frazier by E. Franklin Frazier and C. Eric Lincoln, and The Black Church In The U.S. by William A. Banks. Our first topic today is a continuation of some good work done for the "God In America" series titled "The Origins of the Black Church" which was aired by the Public Broadcasting Service. This is just a brief historical overview; we will delve into these topics in great detail in upcoming episodes EMANCIPATION AND RECONSTRUCTION For those who yearned for freedom, the Emancipation Proclamation signed by Abraham Lincoln on Jan. 1, 1863, seemed to re-enact the Exodus story of the ancient Israelites: God had intervened in human history to liberate his chosen people. But the stroke of a presidential pen did not eliminate poverty and dislocation, chaos and uncertainty. In the North, black churches organized missions to the South to help newly freed persons find the skills and develop the talents that would allow them to lead independent lives. Education was paramount. African American missionaries, including AME Bishop Daniel Alexander Payne, established schools and educational institutions. White denominations, including Presbyterian, Congregational and Episcopal congregations, also sent missionaries to teach reading and math skills to a population previously denied the opportunity for education. Over time, these missionary efforts gave rise to the establishment of independent black institutions of higher education, including Morehouse College and Spelman College in Atlanta. But there were tensions. Some Northerners, including Payne, did not approve of the emotional worship style of their Southern counterparts; he stressed that "true" Christian worship meant proper decorum and attention to reading the Bible. Many Southerners were disinterested in Payne's admonitions. They liked their emotive form of worship and saw no reason to cast it aside. Nevertheless, most black Southerners ended up joining independent black churches that had been formed in the North before the Civil War. These included the African Methodist Episcopal (AME) and the African Methodist Episcopal Zion (AMEZ). In 1870, Southerners formed the Colored (now "Christian") Methodist Episcopal Church, and in 1894, black Baptists formed the National Baptist Convention. In all these denominations, the black preacher stood as the central figure. W.E.B. Du Bois immortalized these men in his famous essay, "Of the Faith of the Fathers," that appeared in his seminal work, The Souls of Black Folk. Du Bois described the preacher as "the most unique personality developed by the Negro on American soil," a man who "found his function as the healer of the sick, the interpreter of the Unknown, the comforter of the sorrowing, the supernatural avenger of wrong, and the one who rudely but picturesquely expressed the longing, disappointment, and resentment of a stolen and oppressed people." WOMEN Men commanded the pulpits of the black church; they also dominated church power and politics. Denied the chance to preach, growing numbers of women, mostly middle class, found ways to participate in religious life. They organized social services, missionary societies, temperance associations and reading groups. They fought for suffrage and demanded social reform. They wrote for religious periodicals, promoting Victorian ideals of respectability and womanhood. Like the crusading newspaper reporter Ida B. Wells, they protested racial injustice, lynching and violence. Among the most influential women was Nannie Burroughs, who served as corresponding secretary of the Woman's Convention of the National Baptist Convention, U.S.A. In a major address to the NBC delivered in 1920, Burroughs chastised black ministers when he said: “We might as well be frank and face the truth. While we have hundreds of superior men in the pulpits, North and South, East and West, the majority of our religious leaders have preached too much Heaven and too little practical Christian living. In many, the spirit of greed, like the horse-leach, is ever crying, ‘Give me, give me, give me.' Does the absorbing task of supplying their personal needs bind leaders to the moral, social and spiritual needs of our people?” Men, she argued, must welcome women into the affairs of government. Women must organize and educate. "There will be protest against politics in the Church," she predicted, but insisted, "It is better to have politics than ignorance." Our second topic for today is "The First West African States: Mali (Part 3)" from John Hope Franklin's book, From Slavery to Freedom. He writes:   When Man-sa-Musa died in 1337, Mali could boast of a powerful and well-organized political state. Traveling in the area a few years later, Ibn Ba-tu-ta, the celebrated Arabian geographer, reported that he was greatly impressed by "the discipline of its officials and provincial governors, the excellent condition of public finance, the luxury, the rigorous and complicated ceremonial of the royal receptions, and the respect accorded to the decisions of justice and to the authority of the sovereign."    In the middle of the fourteenth century Europe was just beginning to feel the effects of its commercial revolution and European states had not yet achieved anything resembling national unity; but Mali under Man-sa-Musa and his successor, Suleiman [SU-LAY-MAN], enjoyed a flourishing economy with good international trade relations and could point with pride to a stable government extending several hundred miles from the Atlantic to Lake Chad. The people adhered to a state religion that had international connections, and learning flourished in the many schools that had been established. It was not until the fifteenth century that the kingdom showed definite signs of decline and disintegration. The powerful blows of the Song-hay and the attacks of the Mos-si combined to reduce the power of Mali. The decline did not go on indefinitely, however, and Mali continued to exist for many years as a small, semi-independent state.