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The Suffering of the Apostle Paul The apostle Paul's ministry was marked by unrelenting hardship, yet God used these very trials as a means of shaping his character and magnifying His glory. In recounting his experiences to the Corinthians, Paul detailed the many afflictions he endured: imprisonments, countless beatings, stoning, shipwrecks, exposure to danger, hunger, thirst, sleepless nights, and the daily pressure of concern for the churches (2 Cor 11:23–28). Such a catalog of suffering would have crushed many, but Paul recognized that his hardships were not wasted. Rather than viewing his trials as setbacks, he understood them as instruments of God's providence, divinely appointed means through which his faith was refined and his ministry authenticated. His endurance in these circumstances demonstrated that his message was not driven by human strength or ambition but by the power of God working through a frail but faithful servant. These sufferings kept him humble, dependent, and keenly aware that the surpassing greatness of the gospel treasure was carried in “earthen vessels” (2 Cor 4:7). Even more, Paul interpreted his sufferings as opportunities to display Christ's strength in his own weakness. When he pleaded for relief from his “thorn in the flesh,” the Lord answered, “My grace is sufficient for you, for power is perfected in weakness” (2 Cor 12:9). Paul therefore embraced his afflictions, declaring, “Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” (2 Cor 12:9–10). This paradoxical perspective enabled him to rejoice even in chains, as he assured the Philippians that his imprisonment had actually served to advance the gospel by emboldening others to preach Christ without fear (Phil 1:12–14). For Paul, trials were not obstacles but opportunities, occasions for God's grace to shine through human frailty and for the gospel to reach further than ease and comfort ever could. His life exemplifies the truth that spiritual maturity and that God's power is most clearly displayed when His servants, emptied of self, depend wholly on Him. The Suffering of the Saints Mentioned in Hebrews 11 The writer of Hebrews speaks of a “cloud of witnesses” who testify through their lives that faith can endure under the most severe trials (Heb 11:35–38). These men and women of old faced unimaginable hardships, including mocking, flogging, chains, imprisonment, and even violent death, yet they refused to abandon their trust in God. Some, like Jeremiah, were beaten and confined in stocks (Jer 20:2), while others, such as Daniel and his companions, were threatened with fiery furnaces and lions' dens but held firm to their convictions (Dan 3:16–18; 6:10). Tradition also recalls prophets who were sawn in two or killed with the sword, giving their lives rather than compromise their loyalty to Yahweh. What unites these witnesses is not the uniformity of their circumstances but the constancy of their faith. Though their earthly stories often ended in suffering rather than triumph, their lives bear permanent testimony to the sustaining power of God's promises. They form a great gallery of the faithful whose examples surround and encourage believers to run with endurance the race set before them (Heb 12:1). Though their faith was tested to its limits, these saints looked beyond their temporal struggles and fixed their gaze on God's eternal reward. They lived as pilgrims and strangers on the earth, confessing that they sought a better country, that is, a heavenly one, prepared by God Himself (Heb 11:13–16). Their perspective was not limited to deliverance in this life but extended to resurrection and future glory. Women, like the widow of Zarephath and the Shunammite woman, received back their dead by resurrection (1 Kgs 17:22–23; 2 Kgs 4:35–37), yet others accepted death rather than deny the hope of “a better resurrection” (Heb 11:35). This eschatological outlook sustained them through unimaginable suffering, for they knew that God's approval and eternal inheritance outweighed every earthly loss. Their faith was not naive optimism but a settled confidence in the character and promises of God, who “is a rewarder of those who seek Him” (Heb 11:6). In this way, their testimony continues to inspire believers today to endure hardship, remembering that the path of faith often winds through suffering, but it ultimately leads to the eternal presence and reward of God. When Believers Fail to Live by Faith There are examples in the Bible where mature believers struggled to maintain faith during intense trials. In Numbers, Moses became overwhelmed with his leadership and expressed despair, saying, “I alone am not able to carry all this people, because it is too burdensome for me. So if You are going to deal thus with me, please kill me at once” (Num 11:14-15a). Similarly, Elijah, after his triumph on Mount Carmel, fled from Jezebel and asked God to let him die because he felt overwhelmed and alone. Elijah said, “It is enough; now, O LORD, take my life, for I am not better than my fathers” (1 Ki 19:4). These instances highlight the very human responses of exhaustion, fear, and despair in some of God's greatest servants. They remind us that enduring trials is difficult and that even the most faithful can struggle to keep perspective in the face of overwhelming circumstances. However, these stories also show God's compassion and provision. God did not condemn Moses or Elijah for their despair; instead, He provided for their needs, reassured them, and continued to work through them. God's response to their struggles illustrates His understanding of human frailty and His willingness to sustain His people even when their faith falters. In a way, these moments of struggle also contribute to their spiritual growth, as God uses these low points to teach them, recalibrate their thinking to focus on His power and promises, and prepare them for the next steps in their journeys. Lastly, we cannot prevent the difficulties of life that come our way, but we can respond to them in faith, trusting God and His Word to guide and strengthen us. We know that “God causes all things to work together for good to those who love Him, to those who are called according to His purpose” (Rom 8:28). Whatever happens to us, we must fight the urge to complain, for if we start that, it becomes increasingly difficult to turn back. Complaining is not a problem solving device, and Scripture tells us to “Do all things without complaining or arguing” (Phil 2:14; cf., 1 Pet 4:9). As difficult as it may be, we must chose a faith response to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God's will for you in Christ Jesus” (1 Th 5:16-18). When emotions rise, faith must rise even higher, for it is only through faith in God and His Word that growth occurs. Accept God's Trials. Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). James said, “Consider it a great joy, my brothers, whenever you experience various trials, knowing that the testing of your faith produces endurance. But endurance must do its complete work, so that you may be mature and complete, lacking nothing” (Jam 1:2-4 CSB). The Lord uses the fire of trials to burn away the dross of our weak character and to refine those golden qualities consistent with His character. The growing believer learns to praise God in and for the trials, knowing He uses them to strengthen our faith and develop us into spiritually mature Christians. Trials can make us bitter or better, depending on how we respond to them. In the right conditions, time and pressure can shape a Christian much as it shapes carbon into a diamond. Wiersbe states: "The greatest judgment God could bring to a believer would be to let him alone, let him have his own way. Because God loves us, He “prunes” us and encourages us to bear more fruit for His glory. If the branches could speak, they would confess that the pruning process hurts; but they would also rejoice that they will be able to produce more and better fruit."[1] The Lord wants His child to have strength of character, steel in the soul, and not timidity. He leads the Christian into situations and hardships that resist comfort and develop spiritual muscle. He does not hesitate to place them in situations that lie beyond their natural strength, for only in being stretched to face the humanly impossible does the believer learn to trust in the Lord, gain confidence, and discover that divine power is made perfect in weakness. God uses trials, suffering, and hardships as His chosen instruments to shape, strengthen, and prepare those He intends to use. Rather than shielding His servants from pain, He hammers, molds, and bends them—never breaking them but transforming them into vessels fit for His highest purposes. For the Christian, then, suffering is not meaningless. It is God's tool of refinement, His instrument for shaping souls into vessels of honor. The fires that seem to consume us are in fact controlled flames in the hand of a wise and loving Father. The Christian who learns to see trial as part of God's gracious purpose can echo Paul's triumphant words: “We are afflicted in every way, but not crushed; perplexed, but not despairing… always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body” (2 Cor 4:8–10). From a biblical perspective, God uses trials as a means to shape us into the people He wants us to be because He loves us and desires what is best for us. He wants us to mature, and life's difficulties are part of the process. We must walk by faith and choose to “count it all joy” (Jam 1:2) because we know that the testing of our faith will lead to spiritual maturity if we yield to the Lord (Jam 1:3–4). This passage encourages believers to view trials as opportunities for growth. Where there is positive volition and a faith response, trials become a means to strengthen faith, leading to perseverance. As perseverance develops, it results in spiritual maturity. Steven R. Cook., D.Min., M.Div. [1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1, 356.
Isaiah 9:1-2 The land of Zebulun and Naphtali had suffered greatly when the Assyrian king, Tiglath-Pileser, invaded. Though Isaiah lived through the growth of the Assyrian threat from paying taxes (2 Kgs 15:19-20) to outright invasion (2 Kgs 15:29), he prophesied about a light that would dawn on this dark situation. Isaiah 9:3-5 Isaiah prophesied a great military victory when their yoke would be broken like the day of Midian (Jdg 6:1-6, 11-16; 7:2-3). Isaiah 9:6-7 This prophecy is in the past tense. By Isaiah's time, the child had already been born. The name was “(A) miraculous strategist (is the) warrior God; (the) everlasting Father (is the) commander of peace.” Theophoric names are about God and not the child: Hezekiah = “Yah (is) my strength”; Eliab = “(The) Father is my God.” 2 Kings 18:5-7; 19:32-37 Although it seemed utterly impossible, God employed a miraculous strategy to defeat the Assyrian army, breaking the yoke from Judah in the south and Israel in the north. Luke 1:76-79 The birth of John the Baptist relates to another fulfillment of Isaiah 9:2 when the light shines on those sitting in darkness (cf. Jn 1:5-8). Matthew 4:12-17 Jesus picked up where John left off. He began his ministry of bringing God's light and deliverance from oppression in the ancestral lands of Zebulun and Naphtali. When he returns, he will fulfill the rest of the prophecy of Isaiah 9:6-7 (cf. Rev 19:11-16). Jesus is the true and better Hezekiah who defeats evil, delivers us from oppression, and establishes peace forevermore.The post For Unto Us a Child Is Born first appeared on Living Hope.
MY OLD FRIEND (Luke 14:16–23)This message explains why our services end with a reverent invitation—because the Gospel demands a decision. Hear the biblical pattern (Ex. 32:26; Josh. 24:15; 1 Kgs. 18:21; Matt. 4:19; 11:28; Acts 2:14, 40–41; Rev. 22:17) and respond to Christ today.
Matt and Sarah talk with KGS geologist and BBRP co-host Doug Curl. They talk about Doug's unique and fascinating career arc as a geologist, geoinformatics, GIS, geologic maps, compact discs, metadata (everyone's favorite!), online geologic map services, and much more.
15 lessons from these stories of abundance are:· Abundance flows from covenant identity—know who God calls you (Gen 17:5; Heb 7:22) and live from it, not toward it.· Speak the language of abundance: declare God's word before you see results (Gen 22:5,8 → vv.13–19).· Obedience positions you for provision—God's supply is often “there,” at the place He sends you (1 Kgs 17:3–4,9).· God's channels may be unexpected (ravens, a ram, a boy's lunch, a coin in a fish)—don't limit the how (Gen 22; 1 Kgs 17; Jn 6; Mt 17).· Put God first with what you have; generosity unlocks flow (the widow gives first and lack is broken—1 Kgs 17:13–16).· Follow specific instructions precisely; details matter in miracles (sit the crowd, cast the hook, gather leftovers—Jn 6:10–13; Mt 17:27).· Faith acts under pressure—move despite fear; trust turns tests into testimonies (Gen 22:1–12; 1 Kgs 17:13).· Steward the surplus—God multiplies, and we must not waste the increase (Jn 6:12–13).· Miraculous provision serves God's purposes and witness, not mere convenience (Jn 6:14; Mt 17:27).· Create an atmosphere of abundance daily—align your words and worship with God's promises and walk them out.· There is no situation so hopeless for God to intervene· God's blessings do come from uncommon sources· Changing perspective and blessing what we have activates abundance in a place of lack· God often use our mouth as instruments to bless us· Don't carry a sense of a limited or known income level. Don't operate from a set limit· Obedience is key to enjoy what God has prepared for us.
Bible version: NRSVUE (New Revised Standard Version Updated) The common view is that God is three persons in one being or substance. Each of the persons is fully God, but the Father is not the Son, the Son is not the Spirit, and the Spirit is not the Father. Problem 1: Believing that God is three persons contradicts scriptures that speak of God as a singular individual—as a one, not a plurality (Deut. 4:35, 39; 6:4-9; Isa. 43:10-11; 44:6; 45:5-6; 1 Kgs. 8:60; Mal. 2:10; Mark 12:28-34; John 17:3; Rom 3:30; Eph 4:6; 1 Tim. 2:5; Jas. 2:19). Just imagine how well-known scriptures would change if God were three persons (John 3:16; Jer. 29:11). Problem 2: If God were three persons we find serious logical difficulties. Questions multiply. Why doesn't the Bible say God is three persons or explain the idea? Why wasn't it included in the preaching in the book of Acts? How is belief in three persons not tritheism? If the spirit is a person, what's his name? Why doesn't anyone pray to the spirit? Why doesn't the spirit receive worship or give greetings? Problem 3: The tri-personal idea slowly evolved over time. Tertullian first used the word trinitas, but didn't recognize the Father, Son, and Spirit as coequal. Origen of Alexandria developed the concept of eternal generation, but he too believed the Father was greater than the Son. It's not until Gregory of Nazianzus in the mid to late fourth century that we get a clear statement of God as three persons in one being (Fifth Theological Oration 31). Solution: The Bible teaches that the Father is the only true God (John 17:3), Jesus is his Son, the Messiah, and the spirit is their presence in the world.The post Who Told You That? God Is Three Persons first appeared on Living Hope.
Episode NotesEpisode 95: Matthew 8 - Using Infectious Skin Diseases for OutreachNovember 1, 2025 - Host: Dr. Gregory HallIn this episode we'll dive into a particular formula (3 stories of healing followed by a call to discipleship) that Matthew uses to present Jesus' ministry. When we're done, you might ask if infectious skin diseases could be a part of your church's outreach ministry!Resources Referenced and/or Read:The list of Lepers in the Bible is pretty short: Exod 4 - Moses' hand became leprous as snow, as if he had a skin disease, after he encountered God at the burning bush.Numbers 12:10 - Miriam, sister of Moses, became leprous when she spoke against Moses' leadership.Naaman - 2 Kings 5 - Elisha sent a messenger to him saying, “Go and wash in the Jordan seven times, and your flesh will be restored to you and you will be clean.”Gehazi, the servant of Elisha - 2 Kings 5:20Joab - 2 Samuel 3:292 Kgs 15; 2 Chr 26 - Uzziah [Azariah], king of Judah, was punished with a skin disease after he went into the temple of the Lord so that he might burn incense.Simon the Leper - Matthew 26:6-13 and Mark 14:3-9Three gospels likely share the same event: Matthew 8:2-4 - unnamed, Mark 1:40-45 - unnamed, Luke 5:12-16 - unnamedLuke 17:11-21 - 9 unnamed Jews - one unnamed SamaritanMatt 11:1-6 - When John the Baptist was imprisoned, John asks if Jesus is the Expected One… and in his response Jesus mentions several miracles associated with his ministry including “the lepers are cleansed”.Show Music:Intro/Outro - "Growth" by Armani Delos SantosTransition Music - produced by Jacob A. HallPodcast Website:The All-America Listener Challenge Updates: https://rethinkingscripture.comMy New Podcast Studio... The Upper Room: https://rethinkingscripture.com/podcast-episodes/More information about The Homes and Help Initiative: https://rethinkingscripture.com/homes-help-initiative/Sister site: RethinkingRest.comRethinking Rest... the Book is now available. The Rethinking Rest audiobook is available only on Audible: More information: https://rethinkingrest.com/the-book/Social Media:Facebook: https://www.facebook.com/RethinkingScripture Twitter: @RethinkingStuffInstagram: Rethinking_ScriptureYouTube Channel: https://www.youtube.com/channel/UC6YCLg2UldJiA0dsg0KkvLAPowered and distributed by Simplecast.
Scripture identifies two main forms of suffering that promote spiritual growth: corrective suffering, which restores the disobedient to fellowship, and perfective suffering, which refines the obedient toward greater maturity in Christ. Corrective suffering arises from divine discipline when believers deviate from God's will and wander into disobedience. Such discipline is the measured response of a loving Father who seeks to restore His children to fellowship and fruitfulness. Israel's history provides a vivid backdrop to this principle. When the nation violated the Mosaic covenant, God responded with covenant curses designed to bring them back to Himself (Deut 28:15–68). Hosea depicts God hedging up Israel's path with thorns, frustrating her sinful pursuits so that she might return to Him (Hos 2:6–7). The author of Hebrews interprets such experiences as evidence of divine love: “For those whom the Lord loves He disciplines, and He scourges every son whom He receives” (Heb 12:6). According to Warren Wiersbe: "Chastening is the evidence of the Father's love. Satan wants us to believe that the difficulties of life are proof that God does not love us, but just the opposite is true. Sometimes God's chastening is seen in His rebukes from the Word or from circumstances. At other times He shows His love by punishing us with some physical suffering. Whatever the experience, we can be sure that His chastening hand is controlled by His loving heart. The Father does not want us to be pampered babies; He wants us to become mature adult sons and daughters who can be trusted with the responsibilities of life."[1] Divine correction is not rejection but affirmation of sonship. Paul also recognized this principle at work in the Corinthian church, where some believers suffered weakness, sickness, and even premature death because of their irreverence and selfishness at the Lord's Table (1 Cor 11:30–32). Even kings were not exempt, as seen in Solomon's later years when God raised up adversaries against him after his heart was turned away to idols (1 Kgs 11:14, 23–25). Corrective suffering, therefore, functions as God's gracious intervention to arrest further decline and restore obedience. It is the shepherd's rod that redirects the straying sheep. Yet this discipline, though loving in design, can be resisted if the believer hardens his heart. Still, the intention remains clear: corrective suffering seeks to break the power of rebellion, humble the soul, and lead God's child back into the blessing of fellowship with Him. Perfective suffering, by contrast, is not punitive but refining. It does not arise from disobedience but from God's sovereign intention to deepen faith, expand endurance, and produce spiritual maturity. When a believer is walking faithfully with the Lord, obeying His Word, God may still permit suffering in order to shape character, purify motives, and equip His servant for greater usefulness. Job exemplifies this reality. Though declared blameless and upright, Job was permitted to endure severe affliction under Satan's hand, yet through the ordeal he came to a fuller appreciation of God's majesty, confessing at the end, “I have heard of You by the hearing of the ear; but now my eye sees You” (Job 42:5). Job's knowledge of God had grown because of what he'd learned through his sufferings. Paul's thorn in the flesh illustrates this same category. Though he prayed repeatedly for its removal, God left it in place to keep him humble and dependent, declaring, “My grace is sufficient for you, for power is perfected in weakness” (2 Cor 12:9). Rather than crushing Paul, this suffering became the very platform by which God's strength was displayed through his weakness. Perfective suffering, then, is a divine gift, the furnace in which faith is purified and the believer is transformed into greater conformity to Christ. While suffering in Scripture may be manifold, the categories of corrective and perfective suffering provide a helpful lens for understanding God's purposes. In both, His love and sovereignty are evident. Corrective suffering restores us when we stray, and perfective suffering strengthens us as we obey, with the unifying aim that we be conformed to the image of His Son (Rom 8:28–29). The Integration of Blessings, Trials, and Sufferings In God's perfect plan, blessings, trials, and sufferings are divinely orchestrated means for advancing the believer toward spiritual maturity. Blessing manifests the very essence of God's goodness and generosity, cultivating gratitude, humility, and faithful stewardship in the believer's life (Jam 1:17; 1 Tim 6:17–18; 1 Pet 4:10). Trials test faith under pressure, refining endurance and strengthening spiritual stability (Jam 1:2–4; 1 Pet 1:6–7). Sufferings train the soul to be dependent upon divine grace (1 Pet 5:10; 2 Cor 12:9). Each is a facet of divine pedagogy: blessing manifests God's grace and entrusts resources for service (2 Cor 9:8); trials expose and perfect faith (Gen 22:1; Heb 11:17; Jam 1:2–4); and suffering cultivates humility, patience, and deeper fellowship with Christ (2 Cor 12:7-10; Phil 3:10). Together, they form an important part of God's training program for His children, proving that prosperity and adversity alike are instruments of His unfailing love. As Job testified in the midst of both abundance and loss, “The Lord gave and the Lord has taken away. Blessed be the name of the Lord” (Job 1:21). Regardless of the circumstance, God is always at work conforming His sons and daughters to the likeness of Christ (Rom 8:28–29). What follows are biblical examples of suffering that helped advance believers to spiritual maturity (Jesus being the unique example). Steven R. Cook, D.Min., M.Div. [1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 324.
In this timely prophetic update, Pastor Olubi Johnson delivers an urgent call to the Body of Christ to prepare the spiritual conditions necessary for the coming glory. Drawing from Revelation 19:8, he reveals that the glory of God will rest upon a Church adorned in fine white linen—the righteousness of the saints—built through unity in the Spirit, prophetic praise and worship, and praying in the Spirit. The glory of God is more than a feeling or atmosphere—it is the manifestation of the Person, Presence, and Power of God. It is His majesty made visible in His people (Ex. 33:18–19; Is. 6:3). Pastor Olubi explains that this is the eternal purpose of the Church—to be the vessel through which the world experiences God tangibly, just as it was in the early Church (Acts 2:1–4; Eph. 3:10). He emphasizes that the world is no longer persuaded by mere words but by the visible demonstration of divine power in believers' lives (1 Cor. 4:20; Rom. 8:19). This glory is connected to a prophetic release of supernatural wealth, which will finance the end-time harvest, ensuring that no divine project is hindered by lack (Deut. 28:12–13). Pastor Olubi underscores the vital role of spiritual leadership, likening it to the high priest whose yearly atonement amplifies the prayers of the saints. However, each believer must still pray daily in the Spirit, keeping their spirit charged and alert (Matt. 26:41; Jude 20). Finally, the Church must transition from being a temporary tabernacle—occasionally hosting God's presence—to becoming a permanent temple filled with His glory (Eph. 2:21–22; 1 Kgs. 8:10–11). Through the daily practice of the Pauline prayers, Christ is formed in us, and we become enduring habitations for His fullness (Eph. 3:16–19; Col. 1:27). You can follow Pastor Olubi Johnson on X, Facebook, Instagram, and YouTube. You can also check out our Website.
In this timely prophetic update, Pastor Olubi Johnson delivers an urgent call to the Body of Christ to prepare the spiritual conditions necessary for the coming glory. Drawing from Revelation 19:8, he reveals that the glory of God will rest upon a Church adorned in fine white linen—the righteousness of the saints—built through unity in the Spirit, prophetic praise and worship, and praying in the Spirit. The glory of God is more than a feeling or atmosphere—it is the manifestation of the Person, Presence, and Power of God. It is His majesty made visible in His people (Ex. 33:18–19; Is. 6:3). Pastor Olubi explains that this is the eternal purpose of the Church—to be the vessel through which the world experiences God tangibly, just as it was in the early Church (Acts 2:1–4; Eph. 3:10). He emphasizes that the world is no longer persuaded by mere words but by the visible demonstration of divine power in believers' lives (1 Cor. 4:20; Rom. 8:19). This glory is connected to a prophetic release of supernatural wealth, which will finance the end-time harvest, ensuring that no divine project is hindered by lack (Deut. 28:12–13). Pastor Olubi underscores the vital role of spiritual leadership, likening it to the high priest whose yearly atonement amplifies the prayers of the saints. However, each believer must still pray daily in the Spirit, keeping their spirit charged and alert (Matt. 26:41; Jude 20). Finally, the Church must transition from being a temporary tabernacle—occasionally hosting God's presence—to becoming a permanent temple filled with His glory (Eph. 2:21–22; 1 Kgs. 8:10–11). Through the daily practice of the Pauline prayers, Christ is formed in us, and we become enduring habitations for His fullness (Eph. 3:16–19; Col. 1:27). You can follow Pastor Olubi Johnson on X, Facebook, Instagram, and YouTube. You can also check out our Website.
In this timely prophetic update, Pastor Olubi Johnson delivers an urgent call to the Body of Christ to prepare the spiritual conditions necessary for the coming glory. Drawing from Revelation 19:8, he reveals that the glory of God will rest upon a Church adorned in fine white linen—the righteousness of the saints—built through unity in the Spirit, prophetic praise and worship, and praying in the Spirit. The glory of God is more than a feeling or atmosphere—it is the manifestation of the Person, Presence, and Power of God. It is His majesty made visible in His people (Ex. 33:18–19; Is. 6:3). Pastor Olubi explains that this is the eternal purpose of the Church—to be the vessel through which the world experiences God tangibly, just as it was in the early Church (Acts 2:1–4; Eph. 3:10). He emphasizes that the world is no longer persuaded by mere words but by the visible demonstration of divine power in believers' lives (1 Cor. 4:20; Rom. 8:19). This glory is connected to a prophetic release of supernatural wealth, which will finance the end-time harvest, ensuring that no divine project is hindered by lack (Deut. 28:12–13). Pastor Olubi underscores the vital role of spiritual leadership, likening it to the high priest whose yearly atonement amplifies the prayers of the saints. However, each believer must still pray daily in the Spirit, keeping their spirit charged and alert (Matt. 26:41; Jude 20). Finally, the Church must transition from being a temporary tabernacle—occasionally hosting God's presence—to becoming a permanent temple filled with His glory (Eph. 2:21–22; 1 Kgs. 8:10–11). Through the daily practice of the Pauline prayers, Christ is formed in us, and we become enduring habitations for His fullness (Eph. 3:16–19; Col. 1:27). You can follow Pastor Olubi Johnson on X, Facebook, Instagram, and YouTube. You can also check out our Website.
So these are 15 lessons from these stories of abundance are:· Abundance flows from covenant identity—know whoGod calls you (Gen 17:5; Heb 7:22) and live from it, not toward it.· Speak the language of abundance: declare God'sword before you see results (Gen 22:5,8 → vv.13–19).· Obedience positions you for provision—God'ssupply is often “there,” at the place He sends you (1 Kgs 17:3–4,9).· God's channels may be unexpected (ravens, a ram,a boy's lunch, a coin in a fish)—don't limit the how (Gen 22; 1 Kgs 17; Jn 6;Mt 17).· Put God first with what you have; generosityunlocks flow (the widow gives first and lack is broken—1 Kgs 17:13–16).· Follow specific instructions precisely; detailsmatter in miracles (sit the crowd, cast the hook, gather leftovers—Jn 6:10–13;Mt 17:27).· Faith acts under pressure—move despite fear;trust turns tests into testimonies (Gen 22:1–12; 1 Kgs 17:13).· Steward the surplus—God multiplies, and we mustnot waste the increase (Jn 6:12–13).· Miraculous provision serves God's purposes andwitness, not mere convenience (Jn 6:14; Mt 17:27).· Create an atmosphere of abundance daily—alignyour words and worship with God's promises and walk them out.· There is no situation so hopeless for God tointervene· God's blessings do come from uncommon sources· Changing perspective and blessing what we haveactivates abundance in a place of lack· God often use our mouth as instruments to blessus· Don't carry a sense of a limited or known incomelevel. Don't operate from a set limit· Obedience is key to enjoy what God has preparedfor us.
The story of Joseph is one of the most beautiful and redemptive stories in the Bible. But it begins with a terrible tragedy. In this message, Michael Bouterse, director of Thrive Harbor, looks at what Genesis 37 teaches about God's relationship to tragic events in our lives. Scripture passages cited (or alluded to) in this message include Genesis 12:3; 15:13-14; 37; 42:21-22; 2 Kgs 6; Psalm 105:19; and Hebrews 5:8.
Polska traci kontrolę nad własnym rynkiem spożywczym, a rząd bezczynnie się przygląda – mówi Jacek Sasin. Polityk zaznacza też, że polską sieć Carrefour powinien przejąć polski podmiot.W mediach pojawiają się informacje, że francuska sieć Carrefour rozważa sprzedaż niemal całego swojego biznesu w Polsce, obejmującego około 800 sklepów i 40 centrów handlowych. W związku z tym ukraiński Fozzy Group coraz częściej wymieniany jest jako potencjalny nabywca aktywów Carrefoura w Polsce. Fozzy, właściciel sieci Silpo, już poprzez spółkę IDKFA/IDCLIP prowadzi w Poznaniu franczyzowy sklep Carrefoura. W 2025 r. Carrefour Polska posiadał 768 placówek: 95 hipermarketów, 148 supermarketów i 518 sklepów convenience. W tym samym czasie Fozzy osiągnął wyższe przychody (ok. 12,3 mld zł) niż Carrefour w Polsce (9,3 mld zł). Sprawę komentował w Poranku Radia Wnet były minister aktywów państwowych i poseł Prawa i Sprawiedliwości Jacek Sasin. Polityk ostrzega przed utratą polskiej podmiotowości w handlu i rolnictwie. Jak mówi, obecnie rolnictwo w Polsce staje się coraz mniej opłacalne, a jego największym beneficjentem są zagraniczne sieci handlowe, które dyktują rolnikom warunki i transferują zyski za granicę.Największymi beneficjentami dziś produkcji rolnej w Polsce są wielkie sieci handlowe. Narzucają swoje marże, a zyski wyprowadzają poza kraj. To dramat dla polskich rolników– podkreśla Sasin.Krajowa Grupa SpożywczaPolityk przypomniał, że w czasie, gdy kierował resortem aktywów państwowych, powstała Krajowa Grupa Spożywcza (KGS). Miała ona – jak zaznacza – konsolidować pozostałe państwowe aktywa w sektorze rolno-spożywczym i odbudowywać krajową pozycję w handlu.Serce mi się kraje, kiedy słyszę, że sieć Carrefour ma zostać sprzedana, a państwo w ogóle nie jest tym zainteresowane. Polska Grupa Spożywcza powstała właśnie po to, żeby z takich okazji korzystać. A teraz mówi się, że kupią to Ukraińcy– mówi Sasin. Dodaje też, że „doszliśmy do momentu, w którym Polskę zaczynają wykupywać już nie tylko zachodnie koncerny, ale także kapitał ukraiński”.Według byłego ministra aktywów państwowych, Krajowa Grupa Spożywcza, jako spółka Skarbu Państwa, mogłaby korzystać z funduszy takich jak PFR czy Bank Gospodarstwa Krajowego, aby finansować strategiczne przejęcia.Spółka Skarbu Państwa ma wiarygodność wobec funduszy. Takie transakcje można finansować kredytami i kapitałem państwowym. To byłoby działanie w interesie kraju, bo wzmacniałoby konkurencyjność i bezpieczeństwo żywnościowe Polski– zaznacza Sasin.Suwerenność gospodarcza PolskiJego zdaniem brak reakcji rządu oznacza rezygnację z suwerenności gospodarczej.Jeśli pozbędziemy się polskiego rolnictwa, uzależnimy się od zagranicznych dostaw. A te mogą zostać przerwane w każdej chwili. COVID już pokazał, jak kruche są globalne łańcuchy dostaw. Musimy budować własną suwerenność, nie iść w kierunku umów, które niszczą nasze rolnictwo. To droga donikąd– podsumowuje poseł PiS.
We will never understand our faith in a deep way unless we're willing to grapple with the inseparable relationship between Jesus and the poor. A familiar, comfortable, “me and Jesus” faith is never enough. If we really want to walk with the Lord – if we really want to know him – then we have to walk with the poor, on the margins. In a country as large and as affluent as ours, it takes special care not to lose sight of the Gospel's demand that we care for the poor — and even more care to not merely lend material aid and then forget that the poor are also persons worthy of our time and respect. Readings at this Mass: 2 Kgs 5:14–17 | 2 Tm 2:8–13 | Lk 17:11–19
Numbers 25 shows how Balaam couldn't curse Israel from the outside, so he corrupted them from the inside. Phinehas' zeal stopped a deadly plague and set a pattern: leaders must take a stand for purity, for fellowship, and for future generations. Pastor Richard Rubi applies this to modern church life—judging sexual immorality, guarding fellowship accountability, refusing discouragement, and building a legacy like Zadok, Ezra, and the Rechabites.Key texts: Num 25; Josh 22; Judg 20:18–28; Eph 6:10–14; Acts 5:27–29; Dan 3; Dan 6; Jer 35; 2 Kgs 20.https://TakingTheLandPodcast.comSUBSCRIBE TO PREMIUM FOR MORE:• Subscribe for only $3/month on Supercast: https://taking-the-land.supercast.com/• Subscribe for only $3.99/month on Spotify: https://podcasters.spotify.com/pod/show/taking-the-land/subscribe• Subscribe for only $4.99/month on Apple Podcasts: https://apple.co/3vy1s5bChapters00:00 The Call to Preach and Fundraising02:42 The Importance of Sacred Offerings05:45 Understanding Spiritual Supply Chains08:35 The Necessity of Generosity11:31 The Impact of Missed Opportunities14:36 Skin in the Game: The Importance of Investment17:39 Insider Trading in the Kingdom20:36 The Power of Generosity23:42 The Role of Prayer in Ministry24:23 Taking a Stand in Leadership27:08 The Battle Against Immorality30:17 The Importance of Bold Leadership33:00 Defending the Right Battlefield36:04 The Call to Conviction39:15 The Consequences of Compromise42:02 Lessons from History: Standing Firm46:32 Making a Stand for Purity50:34 The Importance of Fellowship57:24 Standing Up When Others Give Up01:01:39 Legacy and Future Generations01:12:28 The Cost of Compromise01:16:29 A Call to ActionShow NotesALL PROCEEDS GO TO WORLD EVANGELISMLocate a CFM Church near you: https://cfmmap.orgWe need five-star reviews! Tell the world what you think about this podcast at: • Apple Podcasts: https://apple.co/3vy1s5b • Podchaser: https://www.podchaser.com/podcasts/taking-the-land-cfm-sermon-pod-43369
Pastor Greg Mitchell preaches from Ruth 1:18–21 on a common but hidden battle: anger at God. Naomi returns to Bethlehem and says, “Call me Mara,” revealing a heart wounded by mystery, loss, and unmet expectations. This message names the roots of bitterness, traces its consequences, and shows a biblical path to healing: repentance (Job 42), surrender of expectations (1 Kgs 19), honest prayer (Psalms; Matt 11), and trust (Ps 43; 1 Pet 5:7). Watch to learn how God turns “Mara” back to “Naomi,” and how providence leads from gleaning to Boaz to the lineage of Christ.Scriptures: Ruth 1–2; Ps 73; Deut 29:29; Prov 19:3; Mal 3:9; 2 Sam 6; Job 42:3,6; 1 Kgs 19; Matt 11:2–6; Ps 43:3–4; 1 Pet 5:7.https://TakingTheLandPodcast.comSUBSCRIBE TO PREMIUM FOR MORE:• Subscribe for only $3/month on Supercast: https://taking-the-land.supercast.com/• Subscribe for only $3.99/month on Spotify: https://podcasters.spotify.com/pod/show/taking-the-land/subscribe• Subscribe for only $4.99/month on Apple Podcasts: https://apple.co/3vy1s5bChapters00:00 The Prepared Room for God12:10 Shooting at God: Understanding Anger and Expectations34:01 Understanding Cessationism and Its Impact37:16 The Emotional Toll of Anger at God40:20 Healing Anger Towards God53:01 God's Unseen Work in Our Lives57:31 The Power of Honest Communication with GodShow NotesALL PROCEEDS GO TO WORLD EVANGELISMLocate a CFM Church near you: https://cfmmap.orgWe need five-star reviews! Tell the world what you think about this podcast at: • Apple Podcasts: https://apple.co/3vy1s5b • Podchaser: https://www.podchaser.com/podcasts/taking-the-land-cfm-sermon-pod-43369
Homily: Twenty-eighth Sunday of the Year. Year C - Sunday, 12 October 2025 Readings for Sunday, October 12, 2025 - Twenty-eighth Sunday of the Year. Year C FIRST READING: 2 Kgs 5:14-17 Ps 98:1, 2-3ab, 3cd-4. "The Lord has revealed to the nations his saving power" SECOND READING: 2 Tim 2:8-13 GOSPEL ACCLAMATION (Luke 17:11-19). Alleluia, alleluia! For all things, give thanks to God because this is what he expects of you in Christ Jesus. GOSPEL: Luke 17:11-19 Image - https://creator.nightcafe.studio/creation/4Oy6DrQDrAl9ablzLfEZ/jesus-heals-the-ten-lepers?ru=Paul-Evangelion ++++ Please listen to the audio-recordings of the Mass – (Readings, prayers and homily), for Twenty-eighth Sunday of the Year. Year C - Sunday, October 12, 2025, by clicking this link here: XXXXXXXXXXXXX (EPISODE- 551) +++++ PROLOGUE: From the most ancient times, including the time of Abraham and Moses, right through to the time of Christ's disciples, one of the most important things for a true disciple was to continue to have and to foster a humble, grateful and remembering heart. It is right and it is just that we, in word and action, are people who always and everywhere give the Lord thanks. ++++++++++++++++++++ References: Fr Paul W. Kelly MISSION 2000 – PRAYING SCRIPTURE IN A CONTEMPORARY WAY. YEAR C. BY MARK LINK S.J. – SHARING THE WORD THROUGH THE LITURGICAL YEAR. GUSTAVO GUTIERREZ. Image Credit- https://creator.nightcafe.studio/creation/4Oy6DrQDrAl9ablzLfEZ/jesus-heals-the-ten-lepers?ru=Paul-Evangelion +++++++ Archive of homilies and reflections: http://homilycatholic.blogspot.com.au To contact Fr. Paul, please email: paulwkelly68@gmail.com Further information relating to the audio productions linked to this Blog: "Faith, Hope and Love - Christian worship and reflection" - Led by Rev Paul Kelly Prayers and chants — Roman Missal, 3rd edition, © 2010, The International Commission on English in the liturgy. (ICEL) Scriptures - New Revised Standard Version: © 1989, and 2009 by the NCC-USA. (National Council of Churches of Christ - USA) "The Psalms" ©1963, 2009, The Grail - Collins publishers. Prayers of the Faithful - " Together we pray" by Robert Borg'. E.J. Dwyer, Publishers, (1993) . (Sydney Australia). Sung "Mass In Honour of St. Ralph Sherwin" - By Jeffrey M. Ostrowski. The Gloria, Copyright © 2011 ccwatershed.org. - "Faith, Hope and Love" theme hymn - in memory of William John Kelly - Inspired by 1 Corinthians 13:1-13. Music by Paul W. Kelly. Arranged and sung, with additional lyrics by Stefan Kelk. 2019. "Quiet Time." Instrumental Reflection music. Written by Paul W Kelly. 1988, 2007. & This arrangement: Stefan Kelk, 2020. - "Today I Arise" - For Trisha J Kelly. Original words and music by Paul W. Kelly. Inspired by St Patrick's Prayer. Arranged and sung, with additional lyrics by Stefan Kelk. 2019. Sound Engineering and editing - P.W. Kelly. Microphones: - Shure MV5 Digital Condenser (USB) Editing equipment: NCH software - MixPad Multitrack Studio Recording Software NCH – WavePad Audio Editing Software. Masters Edition v 12.44 Sound Processing: iZotope RX 6 Audio Editor [Production - KER - 2025] May God bless and keep you. +++++++++++++++++++++++++++++
Matt, Sarah, and Doug talk with KGS geologist Cortland Eble. They discuss all things coal geology with a world-renowned palynologist, one of few people in the world who grinds up coal and glues in back together! They discuss coal formation, macerals, coke, coal spores and pollen, coal quality and quantity, coal from the Titanic, and much more!
Sundus Rasheed comes on TPE to discuss the Women of Karbala, Living as a Shia woman in Pakistan, the lessons of Karbala, Visiting Iraq, Iran, Teaching at KGS, Kumail Nanjiani and dating over 35. The Pakistan Experience is an independently produced podcast looking to tell stories about Pakistan through conversations. Please consider supporting us on Patreon:https://www.patreon.com/thepakistanexperienceTo support the channel:Jazzcash/Easypaisa - 0325 -2982912Patreon.com/thepakistanexperienceAnd Please stay in touch:https://twitter.com/ThePakistanExp1https://www.facebook.com/thepakistanexperiencehttps://instagram.com/thepakistanexpeperienceThe podcast is hosted by comedian and writer, Shehzad Ghias Shaikh. Shehzad is a Fulbright scholar with a Masters in Theatre from Brooklyn College. He is also one of the foremost Stand-up comedians in Pakistan and frequently writes for numerous publications. Instagram.com/shehzadghiasshaikhFacebook.com/Shehzadghias/Twitter.com/shehzad89Join this channel to get access to perks:https://www.youtube.com/channel/UC44l9XMwecN5nSgIF2Dvivg/joinChapters:0:00 Introduction2:30 How central are women to Karbala25:00 The lessons of Karbala33:55 Zameer Akhtar Naqvi, Scholars and the Majlis 39:28 Going to Iraq and visiting Karbala42:13 Sindh48:00 Only Syeds for Rishtas 51:30 Keeping the peace vs fighting for what's right55:22 Rumours about Shias56:30 Shia Women and Shia Countries1:10:00 Female Energy and Force1:13:00 Misogyny and Masculinity 1:17:30 Kumail Nanjiani 1:19:40 Teaching and Paper Leaks1:27:40 Dating over 351:33:00 Audience Questions
What is the narrative of Mamre and Sodom (Genesis 18-19) really about? Surprisingly, Ambra Suriano says the main topic has to do with the knowledge of good and evil. Tune in as we speak with Ambra Suriano about her recent monograph, Narrative Paths Through Mamre and Sodom: The Oak and The Gate (T&T Clark, 2025). Ambra Suriano studied philology and literature of the ancient world in Rome and got her PhD in biblical narratology in Aachen. She currently works at Lancaster University in the department of politics, philosophy, and religion, having been awarded a Marie Curie. She has published articles including “But Sarah Denied for She was Afraid,” which includes narratology in Genesis 18, and a piece on Josiah, “Outside the City Walls: Remarks on 2 Kgs 23,4-20. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
What is the narrative of Mamre and Sodom (Genesis 18-19) really about? Surprisingly, Ambra Suriano says the main topic has to do with the knowledge of good and evil. Tune in as we speak with Ambra Suriano about her recent monograph, Narrative Paths Through Mamre and Sodom: The Oak and The Gate (T&T Clark, 2025). Ambra Suriano studied philology and literature of the ancient world in Rome and got her PhD in biblical narratology in Aachen. She currently works at Lancaster University in the department of politics, philosophy, and religion, having been awarded a Marie Curie. She has published articles including “But Sarah Denied for She was Afraid,” which includes narratology in Genesis 18, and a piece on Josiah, “Outside the City Walls: Remarks on 2 Kgs 23,4-20. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies
What is the narrative of Mamre and Sodom (Genesis 18-19) really about? Surprisingly, Ambra Suriano says the main topic has to do with the knowledge of good and evil. Tune in as we speak with Ambra Suriano about her recent monograph, Narrative Paths Through Mamre and Sodom: The Oak and The Gate (T&T Clark, 2025). Ambra Suriano studied philology and literature of the ancient world in Rome and got her PhD in biblical narratology in Aachen. She currently works at Lancaster University in the department of politics, philosophy, and religion, having been awarded a Marie Curie. She has published articles including “But Sarah Denied for She was Afraid,” which includes narratology in Genesis 18, and a piece on Josiah, “Outside the City Walls: Remarks on 2 Kgs 23,4-20. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
Matt, Doug, and Sarah talk with KGS Director and Ky State Geologist Mike McGlue. They discuss what geologists do, trends in earth science, converging disciplines, exciting research at KGS, and emphasize the application of geology to build resilience for the Commonwealth. Listen up!
2025 June 29 SUN: THIRTEENTH SUNDAY IN ORDINARY TIME 1 Kgs 19: 16b. 19-21/ Ps 16: 1-2. 5. 7-8. 9-10. 11/ Gal 5: 1. 13-18/ Lk 9: 51-62
Introduction The study of angels, Satan, and demons matters to the Christian because it opens our eyes to the unseen spiritual realities that shape the visible world in which we live. It helps us understand our place in God's unfolding plan for humanity so that we may walk wisely in a fallen world. Holy angels are created spiritual beings—intelligent, powerful, immortal, and organized for divine service. They are active participants in God's plan, protecting believers (Psa 91:11), executing judgment (2 Kgs 19:35), delivering messages (Luke 1:26-38), and even observing our lives (1 Cor 4:9; 1 Pet 1:12). God employs them to support His purposes and to assist His people in executing His will. But there are spiritual dangers—unseen enemies who defy God, oppose His purposes, and seek to harm those who belong to Him and strive to do His will. We often assume our struggles are rooted in the material world, but Scripture reveals otherwise: “Our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). Satan is a real, cunning, and malicious being with a long history of opposing God, attacking truth, and deceiving humanity (John 8:44; 2 Cor 4:4). His primary strategy is deception—twisting truth just enough to make the lie believable (Gen 3:1-5). He infiltrates thought patterns, manipulates culture, promotes false religion, and targets believers' minds to sow doubt, fear, bitterness, and pride. Demons assist him in this agenda—promoting false doctrine (1 Tim 4:1), afflicting individuals (Mark 5:1-20), and energizing unbelievers to walk in darkness (Eph 2:2). As Christians, we are not called to bind demons, rebuke Satan, or engage in mystical confrontations. Rather, we are commanded to resist him by standing firm in the truth, wearing the full armor of God, and remaining grounded in the gospel (Eph 6:10-18; Jam 4:7). Spiritual warfare is not won by shouting louder, but by thinking biblically, praying dependently, living obediently, and walking faithfully in God's will. Knowing that Satan is a defeated enemy—on a leash and headed for eternal judgment—gives us confidence, not fear (Col 2:15; Rev 20:10). Most importantly, this doctrine drives us back to the gospel. All people are born into Satan's domain of darkness (Col 1:13), but through faith in Christ, we are transferred into His kingdom, sealed by the Holy Spirit, and forever safe from demonic possession and eternal condemnation (Eph 1:13-14; John 10:28). Though spiritual conflict continues, it is not a battle for salvation, but for sanctification, testimony, and eternal reward (1 Cor 3:12-15). And in that battle, God has not left us unequipped or alone. His Word is our weapon, His Spirit our strength, and His Son our victory. In short, the study of angels, Satan, and demons matters because it's true, it's biblical, and it's intensely practical. To ignore it is to be spiritually naïve. To understand it is to be spiritually alert—walking with eyes wide open, armor on, heart steady, and hope anchored in the triumph of Christ. Angelology Angels are spiritual beings created by God before the foundation of the world (Job 38:6-7; Col 1:16). The Hebrew word for angel is malʾāk, meaning “messenger,” and the Greek equivalent is angelos, also meaning “messenger.” These terms refer not to the nature of the being but to their function—agents who carry out God's directives. Angels are entirely distinct from humans and are never said to become human or vice versa (Heb 1:14; 2:16). They are intelligent (Matt 28:5-6), powerful (Psa 103:20; 2 Th 1:7), and immortal (Luke 20:36). They are innumerable (Heb 12:22; Rev 5:11) and are organized into ranks and classifications, such as cherubim (Gen 3:24; Ex 25:20), seraphim (Isa 6:2-3), and archangels (1 Th 4:16; Jude 1:9; cf. Dan 10:13; 21; 12:1). Despite their might and glory, they are not to be worshiped (Rev 22:8-9). Their loyalty is divided: some remained holy and serve the Lord (Mark 8:38), while others rebelled and now oppose His purposes (2 Pet 2:4; Rev 12:4, 9). Holy angels function as God's messengers and ministers. They worship Him perpetually (Isa 6:3; Rev 4:8), carry out His judgments (Gen 19:12-13; Acts 12:23), and minister to believers (Heb 1:14). They have mediated divine revelation (Acts 7:53; Gal 3:19), protected God's people (Psa 34:7; Dan 6:22), and executed His will in historical events (Ex 12:23; 2 Kgs 19:35). For example, an angel shut the mouths of lions to preserve Daniel (Dan 6:22), and an angel released Peter from prison (Acts 12:7-10). Angels also play a key role in the return of Christ, accompanying Him in glory and executing divine wrath upon the earth (Matt 24:31; 2 Th 1:7-9; Rev 7:1-2; 16:1). Though invisible to the human eye under normal circumstances, they may appear in human form when necessary (Gen 18:2; Heb 13:2), always in submission to God's purposes and plans. Importantly, believers today are to understand angels as ministers within God's providential order, not as sources of new revelation or mystical experiences (Col 2:18). The modern fascination with angels often drifts into dangerous sentimentalism or superstition, untethered from Scripture. But Scripture reminds us that angels observe our lives (1 Cor 4:9; 1 Pet 1:12), rejoice when sinners repent (Luke 15:10), and will one day gather the elect for Christ's kingdom (Matt 13:39-41; 24:31). Yet they remain behind the scenes, pointing not to themselves, but to the glory of God. Believers are never told to command, summon, or pray to angels. Instead, we rest in the knowledge that God's angelic servants are real, active, and aligned with His loving care and justice. Their presence reminds us of the unseen reality of spiritual warfare, divine oversight, and the majesty of the God they serve (Psa 91:11; Dan 10:12-13; Rev 5:11-12). Steven R. Cook, D.Min., M.Div.
Geologic time is a fundamental concept at the core of all geology and earth sciences. Since it's the foundation for everything else, we thought it was worth listening to twice. Enjoy this reissued episode of "Geologic Time" from September 2022 (episode 10) with Matt, Sarah, and Doug and special guest KGS geologist and geomorphologist (now SP&M Lab lead) Jason Dortch.
In this Bible study of Leviticus chapter 9, we see the first tabernacle service. Up until this point, Moses has been conducting all the sacrifices, but now Aaron and his sons will take on the role of tabernacle priests, as outlined at the end of Exodus and fully explained in the first 7 chapters of Leviticus. At the end of the service, we see the Glory of the Lord appear to the people, and we see God consume their offerings with fire from heaven! We conclude this talk camping out on these two subjects, the Glory of the Lord and Fire being used as a sign from God.Outline00:10 - introduction - where we are at in Leviticus02:20 - Reading Leviticus 9.1-603:24 - This is a summary of what is going to happen in the chapter. Moses is directing Aaron. Up to this point, Moses had been doing the offerings; now, Aaron and his sons were finally ready to do the job outlined at the end of Exodus and at the opening of Leviticus. 04.12 - Reading Leviticus 9.7-1405.27 - Explanation05.46 - Reading Leviticus 9.15-2206:47 - Explanation - The offerings have now been made for the people of Israel. 08:14 - Application - we must deal with our own sinful practices in our lives before we can be the most useful to God in helping others. Matthew 7.3-5 Is a great example for us given by Jesus. This all has to do with the sanctification process; we are forever (in this life) a work in progress. 12:54 - Reading Leviticus 9.23-24.14:00 - Examples in the Bible of fire consuming an offering or a sacrifice.Jdg 6.11-22 - Gideon - speaking to an angel of the Lord. 1 Kgs 18.16-39 - Elijah on Mount Carmel 2 Chr 7.1-3 - David dedicates the temple,23:20 - The Glory of the LordGlory = כָּבוֹד (kāḇôḏ)Exo 16.10Exo 24.16-17Exo 40:33-35Lev 9.23-242 Chr 7.1-3Ezek 8.4; 9.3; 10.4, 18; 11.22-23Luke 2.8-9 John 1.141 Cor 6.19-20John 17.20-23Rev 21.22-23Support Iron Sheep Ministries: https://Ironsheep.org/donateListen to the podcast: https://anchor.fm/ironsheepContact Dave & the ISM team: info@ironsheep.orgBe notified of each new teaching, join the email list: http://eepurl.com/g-2zAD
Welcome to Day 2626 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – “Jesus, God, a.k.a., The Name” – I Dare You Not To Bore Me With The Bible. Wisdom-Trek Podcast Script - Day 2626 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2626 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today is the 55th lesson in our segment, Theology Thursday. Utilizing excerpts from a book titled: I Dare You Not To Bore Me With The Bible written by Hebrew Bible scholar and professor the late Dr. Michael S Heiser, we will invest a couple of years going through the entire Bible, exploring short Biblical lessons that you may not have received in Bible classes or Church. The Bible is a wonderful book. Its pages reveal the epic story of God's redemption of humankind and the long, bitter conflict against evil. Yet it's also a book that seems strange to us. While God's Word was written for us, it wasn't written to us. Today's lesson is: “Jesus, God, a.k.a., The Name.” It only takes a few words to produce dramatic theology. In the short letter we know as 3 John, the apostle is writing to a beloved friend, Gaius (v. 1). He commends Gaius for ministering to fellow believers who were strangers because "they have gone out for the sake of the name" (v. 7). John doesn't use the phrase "in Jesus' name" or "the name of Jesus"; it's simply, "for the sake of the name." Why this phrase? Is John trying to keep a secret? John isn't trying to be cryptic. He's actually drawing on an Old Testament expression. When understood in that original context—and the context of his other writings—‘ odd wording amounts to a powerful statement on the deity of Jesus. The Name in the Old Testament In Deuteronomy 12:5, God instructed the people of Israel that—when they got into the promised land—He would show them the place where they were to worship Him. God described that location as "the place that the LORD your God will choose out of all your tribes to put his name." God wasn't talking about writing His name on a town or a building. He was referring to where the tabernacle—and ultimately the temple—was to be stationed. But He wasn't talking about writing "Yahweh" on that either. Nothing of the sort is ever recorded in Scripture. Rather, God was talking about the place where He would choose to meet Israel personally—His very presence. The description "the name" actually refers to the presence of God. This presence was at times visibly evident through the so-called "glory cloud" (e.g., 1 Kgs 8:10-11). At other times the name came in human form. For instance, in Exodus 23:20-23, God tells Moses that He is sending an angel to bring Israel to the promised land. God warned Moses that this angel would pardon no transgression since "My name is in him." We learn from Judges 2:1-5 that the angel did indeed lead them to the land. But how could God's name be in an angel? The answer is that "the name" referred to the very presence of God—His essence. This is confirmed in Deuteronomy 4:3 7. Here, we read that—instead of the angel being credited as the one who would bring Israel to Canaan—it is God who brought them there "with his own presence." Jesus Has and Is the Name Before His arrest and crucifixion, Jesus prays: "I am no longer in the world, but they...
Scripture Reading: 2 Samuel 12:26-31 With the daily reports of warfare in almost every corner of the world, we may not expect or desire to come to the Bible and read about wars. But the stories of Old Testament Israel are filled with accounts of the fierce fighting between the Israelites and their enemies. This is especially true of the reign of King David, who was described as a “man of war” (1 Chron 28:3). 2 Samuel 12:26-31 describes the battles between Israel and the Ammonites. It was the Ammonites that Israel was fighting when David committed his sin of adultery (2 Sam 11:1). One question for us is this: what are we to learn for our own lives from Old Testament passages like this, recounting the wars of Israel? One truth revealed in this passage is the faithfulness of God to His promises. He had promised, "By the hand of My servant David I will save My people Israel from the hand of the Philistines and from the hand of all their enemies" (2 Sam 3:18). God's promises and warnings are all true and utterly reliable. God's faithfulness to His word is illustrated in this passage. Second, God's holiness and justice are revealed in this passage. The Ammonites were a detestable, idolatrous people. Their main god was Molech (or Moloch or Milcom) and people offered their children as sacrifices to this god (Lev 18:21; 20:1-5; 2 Kgs 23:10). So when the Israelites defeated the Ammonites in war, this was God's judgment on the wickedness of these idolaters. God used war as an instrument of His justice. These Old Testament stories have relevance to us in that they reveal attributes of the living God who never changes. This is the same God who reigns over his world today. Let us come to know Him and rejoice.
Deut. 6:10–19 2 Kgs. 22:1–13 Matt. 4:1–11 Eph. 2:17–22 God is revealed in Creation and in Scripture, but what is Scripture and why do we take it to be authoritative? In this message, we begin to answer that question with the help of Belgic Confession article 5, which shows us how God's Word alone is the final authority for faith and practice.
Sarah, Matt, and Doug talk with KGS Public Resources Curator Cheyenne Hohman about KGS archiving, data dissemination over time, weird publications, maps, science and political winds, which Survey was most productive, and much more! And check out our oldest publication (to date - from 1794!) in the KGS catalog here: https://kgs.uky.edu/kygeode/services/pubs/pub.htm?id=4385 "Map of the State of Kentucky with the Adjoining Territories" You can search the entire KGS publication catalog here: https://kgs.uky.edu/kygeode/services/pubs/
Through the triumphal entry and the cleansing of the temple, Jesus publicly announced his claim to be the Messiah. The leaders of Jerusalem responded with a campaign to discredit him publicly that failed miserably. Knowing what would come, Jesus stayed the course until that fateful moment in Gethsemane when they took him into custody. Join us to relive the magnificent last days of Jesus leading up to his crucifixion and resurrection. Mark 11:1-2, 7 When Jesus rode into Jerusalem on the donkey, he enacted an ancient prophecy (Zech 9:9-10) and simulated the coronation of a king (2 Kgs 9:11-13). Even the palm branches were politically charged (1 Macc 13:51-52). Mark 11:9-10 Even more striking was the proclamation of the crowd, associating Jesus with the coming Kingdom of David. Coming into Jerusalem this way crossed the line. Mark 11:15-19 Cleansing the temple got everyone's attention. Jesus interfered with the sacrificial system and the flow of money. The leaders of Jerusalem responded with a campaign to discredit Jesus publicly through stumper questions. Jesus answered them all and countered by confronting them with seven woes (Mat 23:13-16). Mark 14:1-9 Allowing a woman to pour out an ointment that cost 300 denarii on his head provoked criticism from onlookers. Jesus defended the woman for her ostentatious display of generosity. Mark 14:10-11 Judas went to the priests to betray Jesus. They needed an opportunity when Jesus was away from the crowds so a riot didn't break out. Judas could tell them where Jesus was at night, so they could arrest him secretly. Mark 14:32-36 At Gethsemane, Jesus knew his time was short. He had to stay the course, even if that meant he would face ridicule, torture, and death on a cross. He prayed and prayed and prayed, asking for a way out. The answer was, “No”. Jesus resigned himself to his Father's will and pushed through courageously to face his betrayer and those sent to arrest him. The post Christ Series 2: The Arrest of Christ first appeared on Living Hope.
The poem in Nahum 1 breaks its stride in 1:7, in terms of both the Hebrew poetic structure and thematic emphasis. In part by this means, it implicitly asks its Israelite readers, some of whom may have been collaborators with Assyria, whether they side with the Lord or the Lord's enemies. Dr. Mario Tafferner is Assistant Professor of Old Testament Language and Literature at Tyndale Theological Seminary, in Badhoevedorp, The Netherlands. His two most recent publications deal with "The Question of Future Hope in 2 Kgs 25.27–30" in Journal for the Study of the Old Testament (2024) and the translation of "Line 12 of the Mesha Inscription in Light of Shared Scribal Practices in Moab and Ancient South Arabia" in MAARAV (2024). Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/3Rbjzpd M.A. in Biblical Exegesis: https://bit.ly/3Rgdnwe
Scripture Reading: 2 Samuel 12:13-21 In 2 Samuel 12:13, David heard the words he longed to hear more than any other words ... ”The LORD has taken away your sin; you shall not die.” This statement is a display of the indescribable mercy of God. But the next verse is a display of the holiness of God. In order to demonstrate that sin carries consequences and that God is a God of justice, David heard the following words ... “However, because by this deed [adultery] you have given occasion to the enemies of the LORD to blaspheme, the child also that is born to you shall surely die" (2 Sam 12:14). When his son became ill, David prayed and fasted for 7 days, pleading with God for the life of his child. But God did not answer his petition. Or perhaps we should that God did answer David's request and His answer was ‘no'. Sometimes God says ‘no' to our requests. God said ‘no' to Moses' request to see His glory (Exod 33:18). In profound discouragement and depression, both Elijah and Jonah prayed for God to take their lives and He refused (1 Kgs 19:4; Jonah 4:8). Paul prayed for the removal of his “thorn in the flesh” and God said ‘no' (2 Cor 12:7-9). When God says no to our petitions, we must remember that His answer is good (because God is good) and right (because God is righteous) and wise (because God is omniscient). For Christians, because they have escaped God's wrath as His children, everything God does in their lives rises out of His love, even the pain He brings to their lives. To understand these things is to learn to hope in God when He says ‘no' and to live with greater contentment and peace.
Homily of Fr. Michael P. O'Connor from Mass on March 24, 2025 at Our Lady of the Gulf Catholic Church in Bay St. Louis, MS. Referenced Readings: 2 Kgs 5:1-15ab Lk 4:24-30
Listen along as we continue our series in Exodus. Exodus 5:1-9, 6:1-8 - Scott Reading Title: Battle Of The Gods “The exodus is a battle of the gods, in which only one can emerge from the ring victorious…The conflict between the deities: Egypt's against Israel's, the false against the true, the serpent against the seed, Pharaoh against the Lord. It is a mismatch. Battles against the Lord always are.” —Alistair J. Roberts & Andrew Wilson, Echos Of Exodus, (pg. 41) “Their words in 5:1 have all the hallmarks of a bold prophetic word, beginning with the classic “Thus says Yahweh” (author's translation) and framed as a simple imperative, “let my people go.” At first reading it sounds impressively courageous as a direct word from God. Except that it was not. That speech in verse 1 was not actually what God had told Moses to say to pharaoh, and the narrator knows this, since he records Moses and Aaron reverting in verse 3 to the words God had actually given Moses in 3:18. — Christopher Wright “That “long tradition” includes not only Job and the writers of many a psalm of lament, not only the poet who produced the prolonged and searingly poignant protest called Lamentations, but also the prophet Elijah (1 Kgs 19) and, especially, Jeremiah, whose depression and desperation lead to outbursts of astonishing honesty, some of which employ Moses's imploring “Why …?” (e.g., Jer 12:1–4; 15:10–21; 20:7–17). That “Why …?”—echoing through the pain of so many in the Old Testament—is heard from the cross at the moment of that greater exodus that Christ accomplished there. And indeed, it was a “Why …?” taken straight from the Scriptures that shaped Jesus' life, death, and resurrection. “My God, My God, why have you forsaken me?” (Mark 15:34; Ps 22:1). We know why. And Jesus, too, knew why. He was doing what he had come to do, bearing in his own divine-human self the full and terrible weight and cost and consequences of the sin of the world. But the agony of doing so draws forth this cry of dereliction. Even in the silence of heaven at that moment, we may hear the echo of exactly what God said in answer to the “Why?” that Moses asked.” - Christopher Wright "Standing on business" means to firmly prioritize your responsibilities, commitments, and personal values in a professional or serious manner, essentially indicating a dedication to taking care of your business and following through on your words with actions; it implies a sense of duty, assertiveness, and a no-nonsense attitude towards achieving goals.” - Google Ai “God just gets on with business. This is really good news for you and me because sometimes we lack faith in God, we lack enthusiasm, and we're not sure if God is going to make good on his promises. God's promises however, do not depend on us, they depend on him. And so, even if we're in a period of discouragement, we're not in danger of derailing God's plan. God will carry out the promises that he made with or without our participation. And here, God isn't just going to save the ones who are on his side and who are excited, he is going to save all of the Hebrews. He's giving them time to come around and by the time they leave Egypt, they will be on board and he will be able to rescue them.” - Dr. Carmen Imes
Revelation Class 14 – 19; Heading to the Final Showdown 12 February 2025 Revelation, Chapter Fifteen - Twenty Patrick Henry Reardon, Revelation: A Liturgical Prophecy (Yonkers, NY: St. Vladimir's Seminary Press, 2018), 79–. Chapter Fifteen John sees in heaven the tabernacle of testimony from the Book of Exodus, the traveling tent of the divine presence that Moses and the Israelites carried through the desert. This tent, however, is “heavenly,” which means that it is the original model, the very pattern that Moses copied (Ex 25:9, 40; Acts 7:44; Heb 8:5). … The tent itself is full of the cloud of the divine presence, the very cloud that led the Israelites through the desert of old. When that tent was dedicated in the desert, the divine cloud took up residence within it (Ex 40:34–38). That cloud later took residence in Solomon's temple (1 Kgs 8:1–12), where Isaiah beheld it (6:1–4). In prophetic vision Ezekiel saw that cloud return to the second temple built in 520–16 (Ez 44:4). Chapter Sixteen … As in the account in Exodus, the intent of this [these] plague[s] is that the idolaters should repent, but in neither case does it happen. … … Verse 15 contains a well-known saying of Jesus, in which he compares his final return to the coming of a thief in the dead of night. This dominical saying is preserved in the Gospels of Matthew (24:43) and Luke (12:39)…. Chapter Seventeen John's vision of the woman on the scarlet beast is better understood if one bears in mind certain features of his cultural and religious memory [idolatry as fornication; Jezabel as a wicked woman with loose morals connected with Baal; Proverbs on good vs. bad woman (Wisdom vs. Folly); Cleopatra? And Berenice (daughter of Herod); and the city of Rome]. Chapter Eighteen This chapter deals with the city of sin, Babylon. It is not a prophecy of the downfall of Rome, such as that of AD 410 for instance, but an affirmation of hope for the downfall of what the pagan Roman Empire stood for. … John's complaint against the economic and commercial idolatry of his time should be regarded against the background of the Bible's prophetic literature, especially the prophecies of Amos and Isaiah, who spoke out frequently against the unjust practices of the business world that they knew. price fixing, monopoly, widespread unemployment, and so forth. Actually, such considerations are among the most common in the Bible. We observe that John does not see Babylon fall. An angel tells him that it has already happened. John, that is to say, has no violent vision. There is no projection, here, of a vindictive spirit; it is, rather, the divine resolution of a cosmic problem. … Chapter Nineteen The previous chapter spoke of the destruction of Babylon, pictured as a woman dressed in scarlet. …. We begin the chapter with the “Alleluia.” Although our own experience may prompt us to associate that fine prayer with the sight and scent of lilies, here in Revelation it resounds against the background of smoke rising from a destroyed city. The worship scene portrayed here is related to victory over the forces of hell… By portraying the reign of God as a marriage feast, John brings together three themes, all of them familiar to the Christians of his day. [banquet; wedding; garments]…
Revelation Class 12 – The Trumpets 22 January 2025 Revelation, Chapter Eight - Eleven Patrick Henry Reardon, Revelation: A Liturgical Prophecy (Yonkers, NY: St. Vladimir's Seminary Press, 2018), 58–69. In the present text, the immediate response to the opening of the seventh seal is silence in heaven for thirty minutes (verse 1), while the angels with the seven trumpets prepare themselves (verses 2, 6), and the throne room is ritually incensed (verse 3). The silence that accompanies the incensing provides a time for prayers to be offered, the ascending of which is symbolized in the rising incense smoke (cf. Lk 1:9–10; Ex 30:1–9; Talmud, “Tamid” 3.1). In the temple ritual of Israel, it is likely that thirty minutes was required for the priest to make the rounds of the temple with his censer, though it sometimes took longer (cf. Lk 1:21)… The trumpets, moreover, will be sounded by the seven “angels of the Presence” (cf. Tob 12:15; Lk 1:19). The trumpets themselves are best understood in two points of reference. First, there were seven trumpets sounded in the procession around the walls of Jericho in Joshua 6. It is useful to bear in mind that the Ark of the Covenant was borne at the end of that procession, after the seven trumpets. Similarly, at the end of the sounding of the seventh trumpet in the Book of Revelation, the Ark of the Covenant will once again appear (cf. 11:15, 19). Second, that event of the fall of Jericho was given a constant liturgical expression in the ritual of the Jerusalem temple by the sounding of the trumpets (1 Chron 15:24; Neh 12:4–42). Almost any time anything of significance happened in the worship at the temple, such as prayers, sacrifices, and so forth, the trumpets were sounded. Thus, the blare of the trumpet symbolized Israel's constant and sustained worship of God. This is also the function of the trumpets here in Revelation 8. The blowing of the seven trumpets parallels the opening of the seven seals in several close particulars. Thus, the first four trumpets form a unified whole (verses 7–12), as did the first four seals (6:1–8). As in the case of the fifth and sixth seals (6:9–17), the fifth and sixth trumpets will be expressed in a longer and separate narrative (9:1–21). Finally, a pair of visions will precede the sounding of the seventh trumpet (10:1–11:14), as another pair preceded the opening of the seventh seal (7:1–17). In addition, by introducing various plagues upon the earth, the seven trumpets find another extensive parallel in the seven bowls of plague that will follow them. Finally, let us note that the plagues visited on the earth at the sounding of the trumpets, like the plagues visited on Egypt, do not touch those who, having been sealed, belong to God. Chapter 9 The first four trumpets produced plagues that resembled the seventh, first, and ninth plagues of Egypt (Ex 9:22–26; 7:20–21; 10:21). These plagues, prompted by the trumpets, affect only the physical and astrophysical world, not human beings—at least not directly. The final three, described by the heavenly eagle as “woes,” afflict mankind directly (8:13). The image of a fallen star already appeared in 8:10–11. Now another star falls in response to the fifth trumpet (verse 1; cf. Is 14:12–20). This star opens the bottomless pit, from which arises a hellish smoke (verse 2; cf. 8:12) that contrasts with the incense smoke of prayer. The abyss represents existence without the worship of God—the theological term for which is “hell.” As John watches, a massive swarm of locusts takes form within that hellish cloud (verse 3), reminiscent of Egypt's eighth plague (Ex 10:12–15). Unlike those former locusts, however, these locusts attack men themselves, not plant life (verse 4). Their activity is limited to five months, which is roughly the normal life span of locusts… The torture inflicted by these followers of Abaddon is spiritual, not physical, and the Christians, sealed with the sign of the Living God, are exempt from it. To the citizens of the Roman Empire the Euphrates River was a symbol analogous to the “Iron Curtain” of the Cold War era, that is, a border beyond which the enemy world lay massively in menace (verse 14). … The army that John sees, like the army of locusts summoned by the previous trumpet, comes right out of hell. Both of these invaders, the locusts and the horsemen, are sent to encourage men to repentance, but men's hearts, like the heart of Pharaoh, are hardened. The idolatries listed in verse 20 are the root of the other moral evils listed in verse 21. This relationship of idolatry to moral evil is identical to that in Romans 1:21–32 and Ephesians 5:6. Chapter 10 Just as there was a double interrupting narrative immediately prior to the opening of the seventh seal, so a pair of visions will now precede the sounding of the seventh trumpet. the angel holding the little scroll, and the two faithful witnesses. In the first of these, John is struck by the angel's numinous character, at once bright and obscure. The angel's body is clothed in a cloud, reminiscent of the cloud of the divine presence during ancient Israel's desert journey and the cloud associated with the tabernacle of the divine presence. The face of the angel, on the other hand, has the luminosity of the sun. Nonetheless, the very fierceness of his countenance is tempered by the rainbow arching over his head, a reminder of the eternal covenant between God and creation in Genesis 9. The scroll the angel holds is smaller than the scroll in Chapter 5, a detail suggesting that its message may be less universal. Indeed, the message of that scroll is not directed to the world, but to the community of faith (verses 8–11). It is not read but eaten; John absorbs its message into himself. He assimilates the Word that he might then give expression to it. In this respect he imitates the prophet Ezekiel (cf. Ez 2:9–3:4). Chapter 11 In our reading of the Book of Revelation thus far we have encountered the Danielic expression, “a time, times, and half a time” (Dan 12:7). If we substitute the word “year” for “time,” the meaning of the expression is clear. “three and a half years,” or forty-two months, or (following the Hebrew calendar of thirty days per month) twelve-hundred and sixty days. In the Book of Daniel this was the length of time during which the Jerusalem temple was violated by Antiochus Epiphanes IV (Dan 9:27). Similarly here in Revelation it is the symbolic length of time of severe trial and the apparent triumph of evil (verses 2–3; 12:6; 13:5). John's contemporaries must also have been struck by the fact that the Roman siege of Jerusalem also lasted three and a half years, from AD 67–70. In the present chapter this length of time refers to the persecution of the Christian Church, of which Jerusalem's temple was a type and foreshadowing. Within the Christian Church, however, we find an inner court, as it were, a deep interior dimension that the forces of evil cannot trample. … This is the inner court of which John is told to take the measure (cf. Ez 40:1–4; Zech 2:1–2), a measuring that he will narrate later (21:15–17). The literary background of John's vision of the two witnesses is Zechariah 4:1–3, 11–14, where the prophet has in mind the anointed ruler Zerubbabel and the anointed priest Jeshua, the two men who preserved the worship in God's house. Those two figures represented royalty (Zerubbabel was a descendent of David) and priesthood (Jeshua was a descendent of Aaron), which are two essential aspects of the life in Christ (cf. Rev 1:6; 5:10). “Two” witnesses are required, of course, this being the minimum number required in order “to make the case” (Deut 19:15). But the two witnesses in this chapter of Revelation are the heirs, not only to Zerubbabel and Jeshua, but also to Moses and Elijah. It was the first of these who afflicted Egypt with plagues, and the second who closed up heaven for three and a half years (cf. Lk 4:25; Jas 5:17). This is John's way of asserting that the Christian Church, in her royal priesthood, continues also the prophetic war against false gods. She will destroy God's enemies by fire (verse 5), as did Moses (Num 16:35) and Elijah (2 Kgs 1:9–12). When the monster from the abyss kills these two servants of God (verse 7), the forces of evil seem to have triumphed (verse 10), but they will be carried up to heaven, again like Moses and Elijah (2 Kgs 2:11), because the victorious Lamb has the final word…. In the hymn that follows the seventh trumpet (verses 17–18), we should especially observe that God's wrath is salvific, a matter at which believers will rejoice, because God's reign is established by his wrath. God is not a neutral observer of history. … The wrath of God is the last thing in the world that Christians should be afraid of, for the wrath of God is on their side (Mt 23:35–36). As in the ancient procession around Jericho, the Ark of the Covenant appears after the seventh trumpet (verse 19).
Join Father Kevin Drew as he preaches on this Memorial of Saint André Bessette, religious. Today's readings First Reading: 1 Kgs 19:16b, 19-21 Psalm: Ps 15:2-3ab, 3cd-4ab, 5 Gospel: Matt 18:1-5 Catholic Radio Network
January 5, 2025 2 Kgs. 25:8-30; Ps. 3:1-5; Prov. 1:24-28; Acts 23:1-10
January 2, 2025 2 Kgs. 21:1-22:2; Ps. 1:6; Prov. 1:7-9; Acts 21:37-40
December 29, 2024 2 Kgs. 18:13-19:4; Ps. 14:2-9; Prov. 31:8-9; Acts 21:1-6
December 25, 2024 2 Kgs. 15:1-31; Ps. 147:12-20; Prov. 30:29-31; Acts 19:13-22
December 23, 2024 2 Kgs. 13:1-25; Ps. 146:3-10; Prov. 30:21-23; Acts 18:23-28
December 20, 2024 2 Kgs. 10:1-31; Ps. 145:1-7; Prov. 30:15-16; Acts 17:16-34
December 17, 2024 2 Kgs. 8:1-19; Ps. 143:7-12; Prov. 30:7-9; Acts 16:25-40
Fr. Patrick preached this homily on November 10, 2024. The readings are from 1 Kgs 17:10-16, Ps 146:7, 8-9, 9-10, Heb 9:24-28 & Mk 12:38-44. — Connect with us! Website: https://slakingthirsts.com/ Youtube: https://www.youtube.com/channel/UCytcnEsuKXBI-xN8mv9mkfw
Welcome to Day 2491 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – Why the Ark of the Covenant Will Never be Found – I Dare You Not To Bore Me With The Bible. Wisdom-Trek Podcast Script - Day 2491 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2491 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today is the twenty-eighth lesson in our segment, Theology Thursday. Utilizing excerpts from a book titled: I Dare You Not To Bore Me With The Bible written by Hebrew Bible scholar and professor the late Dr. Michael S Heiser, we will invest a couple of years going through the entire Bible, exploring short Biblical lessons that you may not have received in Bible classes or Church. The Bible is a wonderful book. Its pages reveal the epic story of God's redemption of humankind and the long, bitter conflict against evil. Yet it's also a book that seems strange to us. While God's Word was written for us, it wasn't written to us. Today's lesson is: Why the Ark of the Covenant Will Never Be Found. I can still recall the thrill of first seeing Raiders of the Lost Ark. As a young adult, I had already been infected with the Biblical archaeology bug. This movie boosted my interest to a whole new level. As Providence would have it, I followed the path of Indiana Jones—at least on a cursory basis. I'm still fascinated by the ark, but I no longer believe it is lost and awaiting discovery. I have Jeremiah to blame for that. The idea that the ark of the covenant survived Nebuchadnezzar's invasion of Judah is based on the absence of any explicit reference to the ark being among the vessels of gold carried to Babylon (2 Chr 36:5-8). Likewise, the list of items brought back to Judah after the end of the exile makes no mention of the ark (Ezra 1:5-11). The simplest explanation is that the ark was among the “vessels of gold in the temple of the Lord” that Nebuchadnezzar cut to pieces (2 Kgs 24:13). No one would pay to see that movie. From ancient times until the present day, people have resisted the idea that God would allow Nebuchadnezzar to destroy Israel's holiest object. Testifying to the power of this resistance, there are nearly a dozen theories on how the ark survived. Some of these theories are drawn from biblical events. Perhaps Hezekiah gave the ark to Sennacherib as part of his tribute payment (2 Kgs 18). Might it have been removed by faithful priests when Manasseh put an idol in the temple (2 Kgs 21:1-9)? Indiana Jones told millions that Pharaoh Shishak took the ark to the city of Tanis in Egypt when he invaded Jerusalem (1 Kgs 14:25- 28). Perhaps the most intricate theory involves Menelik I, the alleged son of Solomon and the Queen of Sheba, taking the ark to Ethiopia. The Ethiopian royal chronicle, the Kebra Nagast, presents this idea so seriously that rulers of Ethiopia well into the 20th century had to prove their descent from Menelik I. Other theories grew out of specific passages in ancient texts. 2 Maccabees 2:5 records Jeremiah hiding the ark in a cave before Nebuchadnezzar's invasion. 2 Baruch 6:1-9 describes the ark being supernaturally swallowed up by the earth before the invasion,...
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