Podcasts about Levite

Send us a textStart with a simple question: how does a nation forget its King? We walk through Judges like a crime scene, tagging the small compromises that compound into cultural collapse—then we watch God work anyway, often through people we wouldn't pick. It's raw, uncomfortable, and surprisingly hopeful.We begin with Ehud, the left-handed assassin whose messy tactics free an oppressed people, and ask what it means for God to use flawed agents when honor has gone missing. From there we track Abimelech's bloody climb—funded by others' fear and convenience—and explore how a community that wants “one ruler to fix it” often invites a thornbush that burns it down. Gideon's mixed legacy shows how pious words can hide abdication, and why leadership without obedience breeds leaders who love power more than truth.Jephthah's vow brings the hardest questions. We unpack the three primary readings—literal sacrifice, exile, and lifelong temple devotion—and focus on the core warning: rash bargains with God can destroy the very future we hoped to secure. Micah's household idols and a Levite-for-hire reveal syncretism that looks spiritual but is built on self. When the Danites scale up that compromise, the rot goes national. Along the way, we highlight biblical typology—from donkeys as symbols of noble peace to echoes of earlier stories—that points beyond failed judges to a different kind of King.The book's darkest scene—the Levite's concubine—mirrors Sodom to show how far things have fallen. Outrage arrives late and explodes into civil war. Our takeaway isn't nostalgia; it's repentance. Teach the next generation what God has done. Refuse syncretism even when it pays. Choose character over charisma. Start with your home, your church, and your block, and trust God to work through imperfect people while we keep our allegiance clear. If this conversation nudged you, subscribe, share it with a friend, and tell us: which story in Judges hits closest to home and why?Support the show

You will love this conversation with Dr. Jonathan Powers, a Levite all the way through. He has a great take on what it means to worship in Spirit and in truth. Dr. Powers serves as Associate Professor of Worship Studies at Asbury Theological Seminary. He has (I'm quoting from the seminary website here) "a passion for the intersection of liturgy and spiritual formation in the life of the church." Look up his books on Seedbed: Echo: A Catechism for Discipleship in the Ancient Christian Tradition, The 12 Days of Christmas Sermons, and Watchnight: John Wesley's Covenant Renewal Service. He had done good work with grief and lament, and he has participated in the formation of a hymnal (Our Great Redeemer's Praise). His most recent book is New Life in the Risen Christ: A Wesleyan Theology of Baptism.

10:22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. 10:23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 10:24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 10:25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? 10:26 He said unto him, What is written in the law? how readest thou? 10:27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 10:28 And he said unto him, Thou hast answered right: this do, and thou shalt live. 10:29 But he, willing to justify himself, said unto Jesus, And who is my neighbour? 10:30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 10:31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 10:32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 10:33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 10:34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 10:35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 10:36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 10:37 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. 10:38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. 10:39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. 10:40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. 10:41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: 10:42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

Chapter 19 was a dark time in Israel where a Levite was willing to sacrifice his concubine for his own safety. The events that follow lead to a national crises.

1.22 Then Pharaoh commanded all his people, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.”2.1 Now a man from the house of Levi went and took as his wife a Levite woman. 2 The woman conceived and bore a son, and when she saw that he was a fine child, she hid him three months. 3 When she could hide him no longer, she took for him a basket made of bulrushes and daubed it with bitumen and pitch. She put the child in it and placed it among the reeds by the river bank. 4 And his sister stood at a distance to know what would be done to him. 5 Now the daughter of Pharaoh came down to bathe at the river, while her young women walked beside the river. She saw the basket among the reeds and sent her servant woman, and she took it. 6 When she opened it, she saw the child, and behold, the baby was crying. She took pity on him and said, “This is one of the Hebrews' children.” 7 Then his sister said to Pharaoh's daughter, “Shall I go and call you a nurse from the Hebrew women to nurse the child for you?” 8 And Pharaoh's daughter said to her, “Go.” So the girl went and called the child's mother. 9 And Pharaoh's daughter said to her, “Take this child away and nurse him for me, and I will give you your wages.” So the woman took the child and nursed him. 10 When the child grew older, she brought him to Pharaoh's daughter, and he became her son. She named him Moses, “Because,” she said, “I drew him out of the water.”

Then the king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, “When you serve as midwife to the Hebrew women and see them on the birthstool, if it is a son, you shall kill him, but if it is a daughter, she shall live.” But the midwives feared God and did not do as the king of Egypt commanded them, but let the male children live. So the king of Egypt called the midwives and said to them, “Why have you done this, and let the male children live?” The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women, for they are vigorous and give birth before the midwife comes to them.” So God dealt well with the midwives. And the people multiplied and grew very strong. And because the midwives feared God, he gave them families. Then Pharaoh commanded all his people, “Every son that is born to the Hebrews you shall cast into the Nile, but you shall let every daughter live.”Now a man from the house of Levi went and took as his wife a Levite woman. The woman conceived and bore a son, and when she saw that he was a fine child, she hid him three months. When she could hide him no longer, she took for him a basket made of bulrushes and daubed it with bitumen and pitch. She put the child in it and placed it among the reeds by the river bank. And his sister stood at a distance to know what would be done to him. Now the daughter of Pharaoh came down to bathe at the river, while her young women walked beside the river. She saw the basket among the reeds and sent her servant woman, and she took it. When she opened it, she saw the child, and behold, the baby was crying. She took pity on him and said, “This is one of the Hebrews' children.” Then his sister said to Pharaoh's daughter, “Shall I go and call you a nurse from the Hebrew women to nurse the child for you?” And Pharaoh's daughter said to her, “Go.” So the girl went and called the child's mother. And Pharaoh's daughter said to her, “Take this child away and nurse him for me, and I will give you your wages.” So the woman took the child and nursed him. When the child grew older, she brought him to Pharaoh's daughter, and he became her son. She named him Moses, “Because,” she said, “I drew him out of the water.”

Don't settle for less- You can do all kinds of things in the name of religion, but if God's Word is not the standard it can turn into idolatry or compromise. That was the case with a man named Micah, who convinced a young Levite to compromise and serve him for a modest price.

The Pharisees used tactics to try and convince the Levite guards of their authority. These same tactics we see the enemy using even to this day. We must strengthen our knowing of God and confidence in who He is so as to not be led astray by some of these tactics.

A new leader is established for Israel and they stand on the precipice of entering the Promised Land. Before that happens, they have to do a few things. On this episode of Bible Backdrop, we start in the book of Joshua and learn about Jericho, two spies and a prostitute. Then we see the nation of Israel finally cross the Jordan as the next generation does what their parents refused to do. 

Mark Levin: Zionist Puppet or Deep State Deceiver? Unmasking the Conspiracies! On today's show I'm dropping some raw truth bombs on one of the most polarizing figures in conservative media: Mark Levin. Or as some call him, Mark "Levine" the Levite, the screaming Zionist shill who's allegedly got his hand in every pro-Israel pie while waving the Constitution like it's his personal war flag. We're exposing all the conspiracy theories swirling around this guy—from his supposed Mossad payroll to why Fox News keeps his low-rated ass on air despite half the country despising him.   Web Site: www.DontTreadonMerica.com https://linktr.ee/DontTreadonMerica Email the show: Donq@donttreadonmerica.com DTOM Store (Promo code DTOM for 10% off) Sponsors: www.makersmark.com www.NordVPN.com  Promo Code: DTOM www.alppouch.com/DTOM www.dubby.gg Promo code: DTOM Social Media:   Don't Tread on Merica TV   DTOM on Facebook   DTOM on X    DTOM on TikTok    DontTreadonMericaTV   DTOM on Instagram    DTOM on YouTube    

We all know the story of the Good Samaritan. Most of us learned it in Sunday school as a lesson about being kind, helping others, and doing the right thing.But Jesus wasn't just giving us another moral rule to follow.In this Sunday School Remix episode, I take a deeper look at Luke 10:25–37 and the moment that prompted Jesus to tell this parable in the first place. A lawyer—someone who knew all the religious rules—asked Jesus a familiar question: “Who is my neighbor?” Luke tells us he asked it hoping to justify himself.That detail matters.Because this story isn't about earning goodness or proving you're right. It's about how easily religious rules can distract us from mercy—and how God keeps placing opportunities for compassion directly in our path.Why Jesus tells this story in response to self-justificationHow religious rules can become barriers to compassionWhy the priest and Levite walk by—and why that made sense religiouslyWhy making the Samaritan the hero was so shockingHow humility is the starting point for real compassionWhat it looks like to notice the needs God places right in front of usThe Good Samaritan isn't a story about being a better rule-follower. It's an invitation to live a life shaped by mercy—again and again.

1 Timothy 1:3-17 As I urged you when I went into Macedonia, stay there in Ephesus so that you may command certain people not to teach false doctrines any longer  4 or to devote themselves to myths and endless genealogies. Such things promote controversial speculations rather than advancing God's work—which is by faith.  5 The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith. 6 Some have departed from these and have turned to meaningless talk.  New Year.  Same Code. How should we treat people who believe differently?   In regards to those who both align and do not align themselves with our beliefs, we practice: Love 1 Timothy 1:5 The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith.   Generosity Matthew 6:2-4 2 "So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you. Service 1 Peter 4:10-11 Each of you should use whatever gift you have received to serve others, as faithful stewards of God's grace in its various forms. 11 If anyone speaks, they should do so as one who speaks the very words of God. If anyone serves, they should do so with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen. Hospitality Hebrews 13:1-2 Keep on loving one another as brothers and sisters. 2 Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it.   Mercy  Luke 10:25-37 On one occasion an expert in the law stood up to test Jesus. "Teacher," he asked, "what must I do to inherit eternal life?" 26 "What is written in the Law?" he replied. "How do you read it?" 27 He answered, "'Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind'; and, 'Love your neighbor as yourself.'" 28 "You have answered correctly," Jesus replied. "Do this and you will live." 29 But he wanted to justify himself, so he asked Jesus, "And who is my neighbor?" 30 In reply Jesus said: "A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead.  31 A priest happened to be going down the same road, and when he saw the man, he passed by on the other side.  32 So too, a Levite, when he came to the place and saw him, passed by on the other side.  33 But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him.  34 He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him.  35 The next day he took out two denarii and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.' 36 "Which of these three do you think was a neighbor to the man who fell into the hands of robbers?" 37 The expert in the law replied, "The one who had mercy on him." Jesus told him, "Go and do likewise."

Sacred Purpose Trusts; Altars of Israel; Idolatry?; Welfare snares; "Tables"; Policing; X Spaces; "Lively stones"; Coveting not allowed; Laying down your life; "Corban"; Cursing your children; "Religion"; It's not what you think; Faith compels action; Needing anger?; "Fear not!"; Larning to understand Leviticus; "Ideology"; Witchcraft; Overcoming wrong ideas; "Burnt" offerings; Voluntarism; Trust; Fall of Rome?; Essenes; Personal revelation; Private interpretation?; Rituals and ceremonies?; Social welfare; Making the word of God to none effect; "Corban"; Logistics?; Levites; Becoming Israel; Moses and Jesus in agreement; Lev 2:1; "Meat" offering? (Meat 1x); mem-nun-chet-hey; Tribute?; Government of, for and by the people; kuf-resh-biet-nun offering; kuf-resh-biet = draw near; To what?; Divine designer; Spirit underlying substance; Evidence of things not seen; "find flour"?; Taking care of the needy; Fire?; Charity?; Vengeance belongs to God; Doing contrary to the world (bondage); Returning to your family and possessions; A free people; Right to choose; Human resources; Becoming merchandise; Walking in faith; Sons of Aaron?; aleph-hey-resh-vav-nun; Doing the will of the father; Kingdom of Heaven - how it works; Freewill offerings; Loving your neighbor; Recognizing sons of Aaron; Your choice to give; "memorial"; Making things right = atonement; Strengthening the poor; Pure religion; "unleavened"; mem-shem-chet-yod-mem; fire and strange fire; Wise offerings; Corruption; Taking back your responsibilities; The oil; Wood - ayin-tzedek = counsel, advice; Network of charity; Levite criteria; No exercising authority; Leaven in EBT; "burn"? Qatar; Beware imagery and idolatry; Policeman story; Feeding the 5000; Responding to sacrifice in your leaders; Band of Brothers; Modern minsters; Repenting from the world's ways; "sweet savor"?; "firstfruits"?; Giving entirely; Why you give to priests; Role of priests; Salt?; Corn?; Long-stemmed grains; Binding a nation together in love; Heave and wave offerings; Mediation; Dependency on benefits; Casting bread upon the waters?; More in Leviticus; Be a priest and king.

Rabbi Shimon bar Yochai held that during the period of the Temple there were four distinct "camps," since the Ezrat Nashim constituted its own camp. However, in the period of Shilo there were only two camps. The Gemara struggles to identify which camp, according to Rabbi Shimon ben Yochai, did not exist in Shilo, since the Torah clearly assigns separate zones for each category of impurity - one who is impure from contact with a corpse, a zav, and a leper - implying the need for three distinct camps. Ultimately, the Gemara concludes that Rabbi Shimon's statement refers to an entirely different issue: during the period of Shilo, the Levite area did not function as a place of refuge for someone who killed unintentionally. This implies that in the wilderness the Levite camp did serve as a refuge zone, a point further supported by derashot on Shemot 21:13. A braita presents five different rabbinic opinions regarding which sacrifices were offered during the fourteen years after entering the Land, when the Tabernacle stood in Gilgal. Some maintain that only voluntary offerings brought by individuals were permitted. Rabbi Meir holds that meal offerings and Nazirite offerings were also brought. Rabbi Yehuda adds that even obligatory offerings could be brought in the Tabernacle (bama gedola), distinguishing between the central sanctuary and other locations. Rabbi Shimon limits which public offerings were brought. The Gemara then cites the scriptural basis for Rabbi Meir's position. Shmuel restricts the dispute between the rabbis and Rabbi Meir specifically to the obligatory offerings of a Nazirite. However, after Rava introduces a contradictory braita, the Gemara revises Shmuel's statement, concluding that the dispute concerns specifically the voluntary offerings of a Nazirite. The Gemara brings a source from the Torah for the opinion of the rabbis (the second view) in the braita.

Rabbi Shimon bar Yochai held that during the period of the Temple there were four distinct "camps," since the Ezrat Nashim constituted its own camp. However, in the period of Shilo there were only two camps. The Gemara struggles to identify which camp, according to Rabbi Shimon ben Yochai, did not exist in Shilo, since the Torah clearly assigns separate zones for each category of impurity - one who is impure from contact with a corpse, a zav, and a leper - implying the need for three distinct camps. Ultimately, the Gemara concludes that Rabbi Shimon's statement refers to an entirely different issue: during the period of Shilo, the Levite area did not function as a place of refuge for someone who killed unintentionally. This implies that in the wilderness the Levite camp did serve as a refuge zone, a point further supported by derashot on Shemot 21:13. A braita presents five different rabbinic opinions regarding which sacrifices were offered during the fourteen years after entering the Land, when the Tabernacle stood in Gilgal. Some maintain that only voluntary offerings brought by individuals were permitted. Rabbi Meir holds that meal offerings and Nazirite offerings were also brought. Rabbi Yehuda adds that even obligatory offerings could be brought in the Tabernacle (bama gedola), distinguishing between the central sanctuary and other locations. Rabbi Shimon limits which public offerings were brought. The Gemara then cites the scriptural basis for Rabbi Meir's position. Shmuel restricts the dispute between the rabbis and Rabbi Meir specifically to the obligatory offerings of a Nazirite. However, after Rava introduces a contradictory braita, the Gemara revises Shmuel's statement, concluding that the dispute concerns specifically the voluntary offerings of a Nazirite. The Gemara brings a source from the Torah for the opinion of the rabbis (the second view) in the braita.

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 20:8-17. And all the people arose as one man, saying, "None of us will go to his tent, and none of us will return to his house. But now this is what we will do to Gibeah: we will go up against it by lot, and we will take ten men of a hundred throughout all the tribes of Israel, and a hundred of a thousand, and a thousand of ten thousand, to bring provisions for the people, that when they come they may repay Gibeah of Benjamin for all the outrage that they have committed in Israel." So all the men of Israel gathered against the city, united as one man. And the tribes of Israel sent men through all the tribe of Benjamin, saying, "What evil is this that has taken place among you? Now therefore give up the men, the worthless fellows in Gibeah, that we may put them to death and purge evil from Israel." But the Benjaminites would not listen to the voice of their brothers, the people of Israel. Then the people of Benjamin came together out of the cities to Gibeah to go out to battle against the people of Israel. And the people of Benjamin mustered out of their cities on that day 26,000 men who drew the sword, besides the inhabitants of Gibeah, who mustered 700 chosen men. Among all these were 700 chosen men who were left-handed; every one could sling a stone at a hair and not miss. And the men of Israel, apart from Benjamin, mustered 400,000 men who drew the sword; all these were men of war. — Judges 20:8-17 Israel's outrage turns into organization. They swear an oath not to go home until justice is served. It sounds noble—but it's dangerous. What started as righteous anger now becomes collective vengeance. They are so convinced of their own version of justice that they can't see the injustice they are about to commit. The people unite around punishment, not repentance, blind to the fact that their zeal will make them guilty of the same sin they condemn. There is no Judge in this moment—no voice of God's appointed leadership. The nation acts without discernment, following a rogue man who looks like a spiritual leader but does not live like one. The Levite's story fuels their passion, but not their prayer. They rally around his words, not God's Word. The unity here is impressive but deceptive. They're "as one man," but not under God. They're driven by zeal and confuse justice with revenge. And Benjamin, the brother tribe, refuses to hand over the guilty men of Gibeah. Pride meets pride. The result? Civil war. Israel will soon destroy its own family in the name of righteousness. This is what happens when justice acts apart from God's Word and direction. We seek to destroy the guilty instead of restoring them. The line between moral conviction and moral arrogance gets blurry. We see this same division today. Churches split over politics, believers cancel one another online, and movements built on truth end up powered by hate. Somewhere along the way, we stopped asking, "How do we honor God?" and started devising, "How do we win?" Justice without God's truth and direction always ends in destruction. Because without grace, even the right cause becomes the wrong crusade. Jesus showed us the better way: He didn't excuse sin, but he didn't execute sinners either. He bore their punishment to redeem them. That's what real justice looks like. It's always the truth, but it's wrapped in love. ASK THIS: Is my passion for justice rooted in love or in pride? When I see sin, do I seek restoration or revenge? How do I respond when brothers and sisters in Christ disappoint me? Am I building unity under God or alliances around outrage? DO THIS: Before confronting someone's sin, pray for their restoration—not their ruin. Look for one relationship in your life that needs grace more than judgment. PRAY THIS: Lord, keep me from turning Your justice into my vengeance. Give me a heart that loves mercy, seeks unity, and fights for truth without losing grace. Teach me to stand firm and kneel low at the same time. Amen. PLAY THIS: "What Mercy Did for Me."

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 20:8-17. And all the people arose as one man, saying, "None of us will go to his tent, and none of us will return to his house. But now this is what we will do to Gibeah: we will go up against it by lot, and we will take ten men of a hundred throughout all the tribes of Israel, and a hundred of a thousand, and a thousand of ten thousand, to bring provisions for the people, that when they come they may repay Gibeah of Benjamin for all the outrage that they have committed in Israel." So all the men of Israel gathered against the city, united as one man. And the tribes of Israel sent men through all the tribe of Benjamin, saying, "What evil is this that has taken place among you? Now therefore give up the men, the worthless fellows in Gibeah, that we may put them to death and purge evil from Israel." But the Benjaminites would not listen to the voice of their brothers, the people of Israel. Then the people of Benjamin came together out of the cities to Gibeah to go out to battle against the people of Israel. And the people of Benjamin mustered out of their cities on that day 26,000 men who drew the sword, besides the inhabitants of Gibeah, who mustered 700 chosen men. Among all these were 700 chosen men who were left-handed; every one could sling a stone at a hair and not miss. And the men of Israel, apart from Benjamin, mustered 400,000 men who drew the sword; all these were men of war. — Judges 20:8-17 Israel's outrage turns into organization. They swear an oath not to go home until justice is served. It sounds noble—but it's dangerous. What started as righteous anger now becomes collective vengeance. They are so convinced of their own version of justice that they can't see the injustice they are about to commit. The people unite around punishment, not repentance, blind to the fact that their zeal will make them guilty of the same sin they condemn. There is no Judge in this moment—no voice of God's appointed leadership. The nation acts without discernment, following a rogue man who looks like a spiritual leader but does not live like one. The Levite's story fuels their passion, but not their prayer. They rally around his words, not God's Word. The unity here is impressive but deceptive. They're "as one man," but not under God. They're driven by zeal and confuse justice with revenge. And Benjamin, the brother tribe, refuses to hand over the guilty men of Gibeah. Pride meets pride. The result? Civil war. Israel will soon destroy its own family in the name of righteousness. This is what happens when justice acts apart from God's Word and direction. We seek to destroy the guilty instead of restoring them. The line between moral conviction and moral arrogance gets blurry. We see this same division today. Churches split over politics, believers cancel one another online, and movements built on truth end up powered by hate. Somewhere along the way, we stopped asking, "How do we honor God?" and started devising, "How do we win?" Justice without God's truth and direction always ends in destruction. Because without grace, even the right cause becomes the wrong crusade. Jesus showed us the better way: He didn't excuse sin, but he didn't execute sinners either. He bore their punishment to redeem them. That's what real justice looks like. It's always the truth, but it's wrapped in love. ASK THIS: Is my passion for justice rooted in love or in pride? When I see sin, do I seek restoration or revenge? How do I respond when brothers and sisters in Christ disappoint me? Am I building unity under God or alliances around outrage? DO THIS: Before confronting someone's sin, pray for their restoration—not their ruin. Look for one relationship in your life that needs grace more than judgment. PRAY THIS: Lord, keep me from turning Your justice into my vengeance. Give me a heart that loves mercy, seeks unity, and fights for truth without losing grace. Teach me to stand firm and kneel low at the same time. Amen. PLAY THIS: "What Mercy Did for Me."

In this message from Luke 10:25–37, Jesus responds to a lawyer who seeks to justify himself by asking, “Who is my neighbor?” Rather than presenting a plan of salvation, Christ exposes the heart of the question and illustrates what true obedience to the law looks like through the parable of the Good Samaritan.As Jesus is on His way to Jerusalem, He teaches that love toward God is inseparable from love toward others. The Samaritan's actions reveal compassion that flows from the Spirit, while the priest and Levite demonstrate that religious position and knowledge alone do not produce mercy.This sermon emphasizes that spiritual fruit cannot be manufactured by the flesh. Just as an apple tree cannot produce oranges, an unregenerate heart cannot produce the fruit of the Spirit. Doing good unto others is not the cause of life, but the evidence of it.Scripture Text: Luke 10:25–37Key Verse: Galatians 6:10Church: Vestavia Primitive Baptist ChurchService Date: January 4, 2026

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 20:1-7. Then all the people of Israel came out, from Dan to Beersheba, including the land of Gilead, and the congregation assembled as one man to the Lord at Mizpah. And the chiefs of all the people, of all the tribes of Israel, presented themselves in the assembly of the people of God, 400,000 men on foot that drew the sword. (Now the people of Benjamin heard that the people of Israel had gone up to Mizpah.) And the people of Israel said, "Tell us, how did this evil happen?" And the Levite, the husband of the woman who was murdered, answered and said, "I came to Gibeah that belongs to Benjamin, I and my concubine, to spend the night. And the leaders of Gibeah rose against me and surrounded the house against me by night. They meant to kill me, and they violated my concubine, and she is dead. So I took hold of my concubine and cut her in pieces and sent her throughout all the country of the inheritance of Israel, for they have committed abomination and outrage in Israel. Behold, you people of Israel, all of you, give your advice and counsel here." — Judges 20:1-7 The scene opens with national unity—but not spiritual unity. Israel is outraged. The murder and dismemberment of the Levite's concubine shocks them into action. Four hundred thousand men march to Mizpah, ready to make war. But notice what's missing: there's no prayer, no repentance, no seeking God's will. They are united in outrage, not obedience. They are loud about the problem, but blind to their part in it. And the Levite—the one who caused this entire mess—plays the victim. He twists the story to make himself look righteous. He never admits his cowardice or cruelty. He blames everyone but himself. This is what happens when moral outrage replaces moral conviction. It feels righteous. It sounds godly. But it's hollow—because it lacks repentance. We do the same thing today. We rage against corruption in politics, immorality in culture, and sin in society—while ignoring the idols in our own homes. We tweet truth without living it. We protest evil but excuse pride. We call for justice but never kneel for mercy. The Church must beware of becoming like Israel at Mizpah—loud in anger but silent in repentance. Before we correct the world, we must first let God correct us. The greatest threat to righteousness isn't the sin of others in the world but believers with unrepentant hearts. Revival begins with us, the righteous, getting right with God. So are you ready to remove the log from your eye? "You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye." — Matthew 7:5 ASK THIS: Where have I confused moral anger with spiritual obedience? Do I seek to fix others before I allow God to confront me? How do I respond when God exposes my hypocrisy? What would it look like to start repentance before reaction this week? DO THIS: Identify one area where your outrage exceeds your obedience—and confess it. Lead your family in a moment of prayer, asking God to purify your hearts before you judge others. Replace complaining with confession; revival always starts at home. PRAY THIS: Lord, help me see the sin beneath my outrage. Break my pride before it hardens my heart. Teach me to repent before I react, and to seek Your truth before I speak mine. Amen. PLAY THIS: "Lord, I Need You."

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 19:27-29. "And her master rose up in the morning, and when he opened the doors of the house and went out to go on his way, behold, there was his concubine lying at the door of the house, with her hands on the threshold. He said to her, 'Get up, let us be going,' but there was no answer. Then he put her on the donkey, and the man rose up and went away to his home. And when he entered his house, he took a knife, and taking hold of his concubine he divided her, limb by limb, into twelve pieces, and sent her throughout all the territory of Israel. And all who saw it said, 'Such a thing has never happened or been seen from the day that the people of Israel came up out of the land of Egypt until this day; consider it, take counsel, and speak.'" — Judges 19:27-29 The Levite wakes up, steps over the woman he sacrificed, and shows no remorse—just disgust. He commands her like an object, and when she doesn't respond, he coldly dismembers her body and sends the pieces across Israel to spark outrage. And it works. The people are horrified. They cry out in anger over the injustice—but not because they've repented, but because they're offended. It's the same kind of outrage we see today—loud, emotional, and self-righteous, but completely blind to personal guilt. This is the tragic irony: we rage most fiercely against the sin that lives in us. The Levite is furious about moral decay—but he was part of it. He's outraged by the evil of others, while ignoring his own cowardice and cruelty. We do the same thing. We're fine with moral relativism until it touches our lives. We excuse corruption until it costs us personally. We tolerate sin in society until it inconveniences us. Then suddenly, we rediscover moral standards—but only for others. It's a dangerous cycle—one that keeps us from repentance and blinds us to hypocrisy. When we live by "our own truth," we lose the ability to see the truth at all. Absolute truth doesn't bend to convenience—it exposes it. So before we point fingers, we need to face the mirror. The greatest reform starts not with outrage, but with obedience. The change our world needs begins when believers stop blaming and start repenting. ASK THIS: What injustice angers you most—and how might it expose something within you? How does moral relativism show up in your home, work, or church? What would change if you sought repentance before outrage? DO THIS: Practice discernment this week: measure opinions, policies, and cultural trends against God's absolute truth, not convenience. Live as a person of consistency—so your conviction speaks louder than your outrage. PRAY THIS: Lord, expose my hypocrisy. Show me where I've tolerated sin while condemning others. Teach me to repent before I react, and let my life reflect the truth I proclaim. Amen. PLAY THIS: "Refiner."

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. And Happy New Year—today is January 1, 2026! As we step into a new year of studying God's Word, let's begin by asking Him to renew our courage and conviction. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 19:24-26. "Behold, here are my virgin daughter and his concubine; let me bring them out now. Violate them and do with them what seems good to you, but against this man do not do this outrageous thing." But the men would not listen to him. So the man seized his concubine and made her go out to them. And they knew her and abused her all night until the morning. And as the dawn began to break, they let her go. And as morning appeared, the woman came and fell down at the door of the man's house where her master was, until it was light." — Judges 19:24-26 The horror of this passage is hard to read. The Levite—a man we might call a pastor today—shows no concern for his "girlfriend". He once pursued her, but not out of love—out of pride and control. When danger came, he threw her to the mob to save himself and then slept through the night while she suffered. The "pastor" slept through sin and suffering, proving that apathy is just as dangerous as outright evil. The old man was no better, offering his own daughter to protect his reputation. Both men reflected a world that had lost God's heart—where leadership was selfish, morality was twisted, and compassion had collapsed. We see this same crisis today. Some pulpits have gone silent while the culture burns. Many churches have grown comfortable, preaching peace while ignoring perversion. Leaders fear cancelation more than conviction, and believers trade boldness for belonging. It's the same sickness—call it the "Levite spirit"—that values comfort over courage and self-preservation over sacrifice. When those called to lead stop leading, darkness fills the void. When shepherds sleep, the sheep scatter. This is why we must awaken. Apathy may look harmless, but it's not. It destroys us, the church, the culture, and the innocent. The Church must rise again—not in outrage, but in obedience. We must stand for life, truth, and purity before compromise becomes collapse. Now is the time to take courage. To speak the truth. To defend the innocent. To reject passive faith and rise up in active conviction. And as we step into a new year, let this be our spiritual reset. The world may celebrate resolutions, but we resolve to stand for righteousness, to begin this year with conviction that does not waver and courage that does not fade. ASK THIS: Who in your life is suffering because of someone's silence? Where have you chosen comfort over courage? What fears keep you from standing up for what's right? How can you defend the vulnerable in your circle this week? DO THIS: Identify one injustice or moral issue you've ignored—pray and take one small stand this week. Talk to your family about courage—teach them that silence is never neutral. Practice boldness in small things so you'll be ready for big ones. PRAY THIS: Lord, wake me up from complacency. Give me courage to stand for the innocent and to speak truth when it costs me. Let my faith be marked by conviction, not convenience. Amen. PLAY THIS: "Take Courage."

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 19:16-23. "And behold, an old man was coming from his work in the field at evening. The man was from the hill country of Ephraim, and he was sojourning in Gibeah. The men of the place were Benjaminites. And he lifted up his eyes and saw the traveler in the open square of the city. And the old man said, 'Where are you going, and where do you come from?' He said to him, 'We are passing from Bethlehem in Judah to the remote parts of the hill country of Ephraim, from which I come. I went to Bethlehem in Judah, and I am going to the house of the Lord, but no one has taken me into his house. We have straw and feed for our donkeys, with bread and wine for me and your female servant and the young man with your servants. There is no lack of anything.' And the old man said, 'Peace be to you; I will care for all your wants; only, do not spend the night in the square.' So he brought him into his house and gave the donkeys feed. And they washed their feet, and ate and drank. As they were making their hearts merry, behold, the men of the city, worthless fellows, surrounded the house, beating on the door. And they said to the old man, the master of the house, "Bring out the man who came into your house, that we may know him." And the man, the master of the house, went out to them and said to them, "No, my brothers, do not act so wickedly; since this man has come into my house, do not do this vile thing. " — Judges 19:16-23 This passage offers a flicker of hope—an old man who shows compassion to strangers when no one else would. But even here, courage is mixed with compromise. He welcomes them in, yet his warning is chilling: "Only, do not spend the night in the square." The city of Gibeah, once belonging to God's people, has become so corrupt that hospitality has turned to hostility. The tragedy of Gibeah isn't just the wickedness of its men—it's the silence of its good ones. Evil thrives when the faithful grow fearful, when believers retreat instead of resist. The old man does what's comfortable, not what's courageous. He shelters the Levite, but he never confronts the culture. This same paralysis infects our world today. We see evil advancing—violence, perversion, confusion, and godlessness—but too often, we stay quiet. We fear rejection more than judgment, conflict more than compromise. We've become polite in the face of sin. But our silence in this time is not neutrality—it's surrender. When good men stay silent, evil speaks louder. When the righteous sit back, the wicked will take over. God is still calling his people to stand—to speak truth even when it costs, to show courage even when it's unpopular, to defend righteousness even when the world mocks. Don't just be kind—be courageous. Have courageous confrontations. Because courage changes the course of a nation. Gibeah would one day rise again under Saul as Israel's first capital—a reminder that when one good man steps up to lead with conviction, God can redeem even the darkest places. ASK THIS: Where are you choosing comfort over courage? What sin in your culture or circle have you been silent about? How can you confront evil with both truth and grace? What would bold obedience look like for you today? DO THIS: Replace fearful silence with faithful action—pray, post, or stand for righteousness where others won't. Lead by example in your home: confront sin lovingly, not passively. PRAY THIS: Lord, give me the courage to speak when it's easier to stay silent. Help me confront evil with both conviction and compassion. Let my words and actions bring light where darkness reigns. Amen. PLAY THIS: "Stand In Your Love."

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 19:10-15. This story forces us to look beyond names and appearances. Israel still carries God's name, but their hearts are far from Him. It's the same challenge for us today—to be a people whose lives reflect the heart of the God we proclaim. "But the man would not spend the night; he rose up and departed and arrived opposite Jebus (that is, Jerusalem). He had with him a couple of saddled donkeys, and his concubine was with him. When they were near Jebus, the day was nearly over, and the servant said to his master, 'Come now, let us turn aside to this city of the Jebusites and spend the night in it.' And his master said to him, 'We will not turn aside into the city of foreigners, who do not belong to the people of Israel; but we will pass on to Gibeah.' And he said to his servant, 'Come and let us draw near to one of these places and spend the night at Gibeah or at Ramah.' So they passed on and went their way. And the sun went down on them near Gibeah, which belongs to Benjamin. And they turned aside there, to go in and spend the night in Gibeah. And he went in and sat down in the open square of the city, for no one took them into his house to spend the night." — Judges 19:10-15 The Levite refuses to stay in Jebus—a pagan city—because he assumes it's unsafe. Instead, he chooses Gibeah, a city of Israelites, his own people. Surely, among believers, he'll find refuge and righteousness. But he doesn't. He sits in the open square, and no one takes him in. This is more than a travel story. It's a tragedy of misplaced trust. Gibeah should have been a beacon of hospitality and faithfulness. Instead, it's a spiritual wasteland—Israelite in name but pagan in practice. We see the same pattern today. Many cities, schools, and even churches bear names that sound holy—"Trinity," "Grace," "Bethlehem"—yet they reflect none of the God they claim to honor. Their doors are open, but their hearts are closed. Their signs declare faith, but their culture denies it. And if we're honest, it's not just the cities—it's us. Too many believers bear Christ's name but live as practical atheists. We talk about faith, but we don't depend on it. We proclaim grace, but we don't extend it. We wear crosses but carry none of their weight. Like Gibeah, we've confused proximity to truth with obedience to it. And that deception is deadly. It's not enough to claim the name of Jesus; our lives must reveal His nature. Our words, our choices, our homes, and our churches should bear the evidence of His transforming power. The world doesn't need more people who simply bear God's name—it needs a people who embody His heart. Authentic believers who live what they profess, reflect His character, and restore His reputation in a watching world. You may live in a city with a Christian name, attend a church with a cross on its roof, or post Bible verses online—but the real question is: Can anyone tell that Christ lives in you? ASK THIS: Where are you relying on reputation instead of righteousness? Does your life reflect the name of Jesus or the nature of the world? How can you model true hospitality, generosity, or holiness this week? What's one step you can take to live as an authentic believer today? DO THIS: Examine one area of your life where your actions don't align with your beliefs. Let your name—and your home—reflect the character of the God you claim to follow. PRAY THIS: Lord, make me more than a name-bearer. Let my faith be real, my actions be righteous, and my home be open. Keep me from the hypocrisy of hollow religion, and make me a living witness of Your truth. Amen. PLAY THIS: "Evidence."

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 19:4-9. "And his father-in-law, the girl's father, made him stay, and he remained with him three days. So they ate and drank and spent the night there. And on the fourth day they arose early in the morning, and he prepared to go, but the girl's father said to his son-in-law, 'Strengthen your heart with a morsel of bread, and after that you may go.' So the two of them sat and ate and drank together. And the girl's father said to the man, 'Be pleased to spend the night, and let your heart be merry.'" — Judges 19:4-9 This scene feels harmless—two men eating, drinking, laughing, and delaying their journey. But beneath the surface, the nation reveals itself to be completely desensitized to holiness. The Levite and his father-in-law are Israelites, descendants of Abraham, men who should know the covenant and honor the Lord. Yet there's no mention of prayer, no reflection on repentance, no concern for God's will. Only indulgence. Self-gratification. Endless feasting and comfort. They look like men at peace—but it's not. It's the peace of distraction, not devotion. The peace of full bellies and empty hearts. And notice where they are—Bethlehem, "the house of bread." A place that should symbolize God's provision has become a house of pleasure. These are supposed to be God's people, yet you can't tell them apart from the world around them. Today, the same confusion fills our culture. Christians binge what the world watches, laugh at what the world listens to, and chase the same comforts and conveniences. The line between the sacred and the secular has blurred so much that many can't tell the difference. But Jesus never called us to blend in—He called us to stand out. To live holy. To look different. To love differently. To lead homes that don't reflect the world, but reflect Christ. Bethlehem may have been filled with Israelites, but their hearts were filled with idolatrous activities. And if we're not careful, our homes can become just as spiritually hollow. Stop living like the culture and expecting God's continued approval. Your Godliness begins with you at home. If you want the world to see the difference, they need to see it first in you. ASK THIS: Where has comfort made you spiritually lazy? Can others tell by your life that you belong to Christ? How does your home reflect holiness—or worldly habits? What's one way you can lead your family to live differently this week? DO THIS: Lead your family in one act of obedience—read Scripture together, serve a neighbor, or repent together in prayer. Ask God to make your home a holy contrast to the culture. PRAY THIS: Lord, open my eyes to the ways I've looked like the world. Strip away my comfort and awaken my conviction. Make my home distinct, my faith courageous, and my heart devoted fully to You. Amen. PLAY THIS: "Set Apart."

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 19:1-3. This isn't just another story—it's a wake-up call. The Levite's failure reminds us how quickly spiritual leaders can drift from conviction to compromise. God is looking for men and women who will not only know His Word but live it, defend it, and pass it on with courage. In those days, when there was no king in Israel, a certain Levite was sojourning in the remote parts of the hill country of Ephraim, who took to himself a concubine from Bethlehem in Judah. And his concubine was unfaithful to him, and she went away from him to her father's house at Bethlehem in Judah, and was there some four months. Then her husband arose and went after her, to speak kindly to her and bring her back. He had with him his servant and a couple of donkeys. And she brought him into her father's house. And when the girl's father saw him, he came with joy to meet him. — Judges 19:1-3 By the time we reach Judges 19, Israel has plunged to its lowest point. Even the Levites—men once set apart to teach and guard God's law—no longer remember it. The opening line says it all: "There was no king in Israel." In other words, there was no authority, no truth, no standard—only self-rule. Here stands a Levite, a man supposed to model holiness. Instead, he takes a concubine—a live-in girlfriend with marital benefits but no covenant commitment. She betrays him, runs home, and after months apart, he decides he wants her back. The relationship is dysfunctional from every direction. But the greater tragedy is this: a priest who should lead God's people can't even lead himself. That's the climate of moral collapse—when spiritual leaders trade holiness for cultural conventions, then the nation no longer knows what righteousness looks like. We live in the same era of moral relativism—everyone doing what seems right in their own eyes. Churches ordain what God calls sin. Pulpits preach self-esteem instead of repentance. Pastors chase applause over truth. But notice they still wear the robes, carry the titles, build buildings, and quote a few verses—but like this Levite, they've abandoned the covenant. And the result? Confused believers. Compromised faith. A generation that can no longer tell the difference between God's truth and cultural tolerance. We've come a long way from Joshua's bold declaration—"As for me and my house, we will serve the Lord." Now we say, "As for me and the truth, we'll do what feels right." When leaders forget the Word, the people follow their feelings. And when that happens, nations collapse from the inside long before enemies ever invade. The Levite's story isn't just a scandal—it's a warning shot and a challenge. When God's people drift from His Word, it's not enough to simply shake our heads—we must act. Step up where he stepped back. Lead where he lacked courage. Recommit to Scripture in your home, your marriage, your circle of influence. Because when we return to God's Word, broken relationships can be healed, leadership restored, and love redeemed. ASK THIS: Where have you seen "moral relativism" creep into the church? Have you traded biblical truth for cultural comfort in any area of life? What voices in your life hold you accountable to Scripture? How can you encourage your pastor—or yourself—to stand firm on truth this week? DO THIS: Pray daily for pastors and leaders to preach truth with courage and clarity. Recommit to reading Scripture before social media or news; make God's Word your authority again. PRAY THIS: Lord, reignite conviction in Your people. Make us builders of truth and defenders of faith. Give us courage to lead boldly where others have drifted, and help us restore what weak leadership has lost. Commission us to act—not just believe—so that Your Word defines every choice we make. Amen. PLAY THIS: "Come to the Altar."

Homily for the Sunday after Nativity The Child Christ in the World—and in Our Hearts Gospel: St. Matthew 2:13–23 [Retelling the Lesson] God humbles Himself to save mankind. He leaves His rightful inheritance as God and becomes man, born as a child in Bethlehem. And how does the world receive Him? Is He born in a temple? In a palace? Places that might seem fitting for the Ruler of the Ages?  No—He is laid in a manger, in a stable. And even that is not the worst of it. When the leaders of the day learn of His birth, do they submit to Him? Do they nurture and protect Him so that He may grow into manhood as prophet, priest, and king? No. In today's Gospel we hear that the Holy Family must flee into Egypt to escape assassination. Christ the Logos, the awaited Messiah, the answer to all the worlds ills, enters the world, and the world tries to kill Him. The slaughter of the innocents becomes the terrible offering laid on the altar of human evil and hard-heartedness. [This Story is OUR Story] This is a shameful story, and it is told to us each year at this time as a warning. It is tempting to imagine ourselves as the angels, the wise men, or the shepherds. But Scripture is far more useful when we recognize that we are often the ones who belittle Christ, who persecute Him, and who push Him to the margins. Just as Christ humbled Himself to enter the world as a child in Bethlehem in order to transform it, so He humbles Himself now to enter the temple of our hearts in order to transform us. And the parallel continues: what kind of place does He find this time? Is our heart a dwelling fit for the Ruler of the Ages—or is it more like a forgotten corner of our lives, our own version of the manger? And once we realize that it really is Christ who dwells within us, how do we respond? Do we give Him the due He deserves and reorder our lives around Him, or do we quietly push Him aside—to the periphery of our thoughts, our plans, and our priorities? [Gnostic America] Many scholars have noted that the dominant religion in America has never truly been Christianity, but a kind of modern Gnosticism. Gnosticism teaches that the divine already dwells within us, that we are already enlightened, already whole. This belief permeates our culture and is magnified by consumerism and – dare I say it - Orthodox triumphalism.  When clothed in Christian language, this belief sounds familiar—and dangerous. Whether consciously or subconsciously, when we hear that Christ dwells in our hearts, we are tempted to hear confirmation we already knew: that not only are we basically good people, and not only are we right pretty much all the time, we are already divine. But this is not true. God is God, and we are not. Yes, His desire is to transform us—that is the meaning of the Nativity—but when we claim divinity for ourselves, we do exactly what Herod did: we place ourselves on the throne and push Christ to the margins. Why did Herod seek to kill the Christ Child? Out of self-preservation. Christ was a threat. And if we are not careful, we will do the same. Our pride constructs a false reality in which we are the good ones—the good gods, if you will—and God merely works through us. This is spiritual delusion. It is prelest. We convince ourselves that we have built a glorious temple for God in our hearts from which He rules in glorious benevolence, when in fact we are still really only worshiping ourselves, no matter what words we use. [A Restatement] Let me come at this a different way.  Christ truly has been born within us. He lives at the center of our souls. But our souls are clouded by thoughts and passions, and so we often fail to notice Him. If we do not struggle against our fallen nature, we will nurture our pride or our fallen conscience and call it "God." But the god of pride cannot save—it can only deceive and our conscience is rarely more than our feelings. So how do we tell the difference? How do we know whether Christ reigns within us, or whether it is our ego? The answer is not abstract; it is clear from scripture. Christ did not live for Himself. Every action of His life was offered in sacrificial service to others—especially to those who did not understand Him or appreciate Him. He did not act out of fear of punishment or hope of reward. He acted out of love. He was Love. If our lives are truly marked by this kind of self-giving love, then Christ is indeed growing within us. But we must beware: pride is a master illusionist. Encouraged by the enemies of the air, the master marketers and manipulators, it will always try to convince us that we are more generous, more loving, more sacrificial than we really are. Here is a practical test for us:  Are we willing to leave our comfort zones, deny ourselves, and take up the cross?  Are we willing to give without expecting anything in return?  Are we willing to love even those who cannot repay us? What are we willing to give up so that some may be saved? Let's be even more concrete.  What is our attitude toward sacrificial giving? Toward tithing? Towards almsgiving?  How much time are we willing to give each day to prayer for those who suffer?  For those who hate us and those who wrong us?  How much effort do we invest in healing broken relationships in our families, our parish, and our community? When was the last time we tempered our self-righteousness with humility and admitted we were wrong and asked forgiveness of someone we perceived as less than ourselves? When challenged to real self-sacrifice, most of us will rebel – even pre-cognitively – and our big brains will begin to justify ignoring the need and "crossing to the other side of the road" as did the priest and the Levite in the parable of the Good Samaritan. But Christ never made excuses to avoid doing what was right. He rolled up His sleeves and did what needed to be done without counting the cost.  His sacrificial service was a natural expression of His love.   Can we say the same?  If not, then let's change our story so that we can. Orthodoxy is about more than words and being right.  God didn't consider Himself to be so right that he wasn't willing to come and suffer with and for us.  Orthodoxy is just a bunch of prideful words for us until we are willing to do the same. Christ is born! He has made His home in the manger of our souls. What happens next is us to us.

Have you ever felt surrounded by overwhelming challenges, wondering where to turn? In 2nd Chronicles 20, Jehoshaphat faced three enemy armies, yet discovered the secret to victory through prayer and praise. Pastor Dave reveals how this ancient story offers hope for our modern battles, sharing four powerful prayer principles that transform fear into faith. Through vivid examples from his own 3:30 AM prayer sessions and pastoral experience, he shows how recognizing God's hand, remembering His faithfulness, believing He hears us, and approaching Him with humility can turn any situation around. Whether you're facing work stress, relationship conflicts, or personal struggles, this message will revolutionize your prayer life and remind you that "the battle is not yours, but God's." Watch now to unlock the power of prayer that produces results!2 Chronicles 20:1-12 It happened after this that the people of Moab with the people of Ammon, and others with them besides the Ammonites,[a] came to battle against Jehoshaphat. 2 Then some came and told Jehoshaphat, saying, “A great multitude is coming against you from beyond the sea, from [b]Syria; and they are in Hazazon Tamar” (which is En Gedi). 3 And Jehoshaphat feared, and set [c]himself to seek the Lord, and proclaimed a fast throughout all Judah. 4 So Judah gathered together to ask help from the Lord; and from all the cities of Judah they came to seek the Lord.5 Then Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the Lord, before the new court, 6 and said: “O Lord God of our fathers, are You not God in heaven, and do You not rule over all the kingdoms of the nations, and in Your hand is there not power and might, so that no one is able to withstand You? 7 Are You not our God, who drove out the inhabitants of this land before Your people Israel, and gave it to the descendants of Abraham Your friend forever? 8 And they dwell in it, and have built You a sanctuary in it for Your name, saying, 9 ‘If disaster comes upon us—sword, judgment, pestilence, or famine—we will stand before this temple and in Your presence (for Your name is in this temple), and cry out to You in our affliction, and You will hear and save.' 10 And now, here are the people of Ammon, Moab, and Mount Seir—whom You would not let Israel invade when they came out of the land of Egypt, but they turned from them and did not destroy them— 11 here they are, rewarding us by coming to throw us out of Your possession which You have given us to inherit. 12 O our God, will You not judge them? For we have no power against this great multitude that is coming against us; nor do we know what to do, but our eyes are upon You.”22 Now when they began to sing and to praise, the Lord set ambushes against the people of Ammon, Moab, and Mount Seir, who had come against Judah; and they were defeated. 23 For the people of Ammon and Moab stood up against the inhabitants of Mount Seir to utterly kill and destroy them. And when they [e]had made an end of the inhabitants of Seir, they helped to destroy one another.Vs 24 So when Judah came to a place overlooking the wilderness, they looked toward the multitude; and there were their dead bodies, fallen on the earth. No one had escaped.25 When Jehoshaphat and his people came to take away their spoil, they found among them an abundance of valuables on the dead bodies, and precious jewelry, which they stripped off for themselves, more than they could carry away; and they were three days gathering the spoil because there was so much.Vs 14 Then the Spirit of the Lord came upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, in the midst of the assembly. 15 And he said, “Listen, all you of Judah and you inhabitants of Jerusalem, and you, King Jehoshaphat! Thus says the Lord to you: ‘Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God's.vs 3 And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. 4 So Judah gathered together to ask help from the Lord; and from all the cities of Judah they came to seek the Lord.5 Then Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the Lord, before the new court, 6 and said: “O Lord God of our fathers, are You not God in heaven, and do You not rule over all the kingdoms of the nations, and in Your hand is there not power and might, so that no one is able to withstand You? vs 7 Are You not our God, who drove out the inhabitants of this land before Your people Israel, and gave it to the descendants of Abraham Your friend forever?19 Then the Levites of the children of the Kohathites and of the children of the Korahites stood up to praise the Lord God of Israel with voices loud and high.

Have you ever felt surrounded by overwhelming challenges, wondering where to turn? In 2nd Chronicles 20, Jehoshaphat faced three enemy armies, yet discovered the secret to victory through prayer and praise. Pastor Dave reveals how this ancient story offers hope for our modern battles, sharing four powerful prayer principles that transform fear into faith. Through vivid examples from his own 3:30 AM prayer sessions and pastoral experience, he shows how recognizing God's hand, remembering His faithfulness, believing He hears us, and approaching Him with humility can turn any situation around. Whether you're facing work stress, relationship conflicts, or personal struggles, this message will revolutionize your prayer life and remind you that "the battle is not yours, but God's." Watch now to unlock the power of prayer that produces results!2 Chronicles 20:1-12 It happened after this that the people of Moab with the people of Ammon, and others with them besides the Ammonites,[a] came to battle against Jehoshaphat. 2 Then some came and told Jehoshaphat, saying, “A great multitude is coming against you from beyond the sea, from [b]Syria; and they are in Hazazon Tamar” (which is En Gedi). 3 And Jehoshaphat feared, and set [c]himself to seek the Lord, and proclaimed a fast throughout all Judah. 4 So Judah gathered together to ask help from the Lord; and from all the cities of Judah they came to seek the Lord.5 Then Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the Lord, before the new court, 6 and said: “O Lord God of our fathers, are You not God in heaven, and do You not rule over all the kingdoms of the nations, and in Your hand is there not power and might, so that no one is able to withstand You? 7 Are You not our God, who drove out the inhabitants of this land before Your people Israel, and gave it to the descendants of Abraham Your friend forever? 8 And they dwell in it, and have built You a sanctuary in it for Your name, saying, 9 ‘If disaster comes upon us—sword, judgment, pestilence, or famine—we will stand before this temple and in Your presence (for Your name is in this temple), and cry out to You in our affliction, and You will hear and save.' 10 And now, here are the people of Ammon, Moab, and Mount Seir—whom You would not let Israel invade when they came out of the land of Egypt, but they turned from them and did not destroy them— 11 here they are, rewarding us by coming to throw us out of Your possession which You have given us to inherit. 12 O our God, will You not judge them? For we have no power against this great multitude that is coming against us; nor do we know what to do, but our eyes are upon You.”22 Now when they began to sing and to praise, the Lord set ambushes against the people of Ammon, Moab, and Mount Seir, who had come against Judah; and they were defeated. 23 For the people of Ammon and Moab stood up against the inhabitants of Mount Seir to utterly kill and destroy them. And when they [e]had made an end of the inhabitants of Seir, they helped to destroy one another.Vs 24 So when Judah came to a place overlooking the wilderness, they looked toward the multitude; and there were their dead bodies, fallen on the earth. No one had escaped.25 When Jehoshaphat and his people came to take away their spoil, they found among them an abundance of valuables on the dead bodies, and precious jewelry, which they stripped off for themselves, more than they could carry away; and they were three days gathering the spoil because there was so much.Vs 14 Then the Spirit of the Lord came upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, in the midst of the assembly. 15 And he said, “Listen, all you of Judah and you inhabitants of Jerusalem, and you, King Jehoshaphat! Thus says the Lord to you: ‘Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God's.vs 3 And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. 4 So Judah gathered together to ask help from the Lord; and from all the cities of Judah they came to seek the Lord.5 Then Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the Lord, before the new court, 6 and said: “O Lord God of our fathers, are You not God in heaven, and do You not rule over all the kingdoms of the nations, and in Your hand is there not power and might, so that no one is able to withstand You? vs 7 Are You not our God, who drove out the inhabitants of this land before Your people Israel, and gave it to the descendants of Abraham Your friend forever?19 Then the Levites of the children of the Kohathites and of the children of the Korahites stood up to praise the Lord God of Israel with voices loud and high.

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. And Merry Christmas to you all. Our text today is Judges 18:21-24. So they turned and departed, putting the little ones and the livestock and the goods in front of them. When they had gone a distance from the home of Micah, the men who were in the houses near Micah's house were called out, and they overtook the people of Dan. And they shouted to the people of Dan, who turned around and said to Micah, "What is the matter with you, that you come with such a company?" And he said, "You take my gods that I made and the priest, and go away, and what have I left? How then do you ask me, 'What is the matter with you?'" — Judges 18:21-24 The Danites march away from Micah's house with his idols, his priest, and his faith-for-hire religion. Micah chases after them and shouts, "What's the matter with you?" It's the right question — but no one in this story has the courage to answer it. The Danites should've said, "Our cowardice." They were too afraid to claim the land God gave them, so they stole what belonged to others. Disobedience bred desperation, and cowardice turned into theft. The Levite should've said, "My ambition." He left Micah's house not because of conviction, but because the job offer was better — more people, more influence, more recognition. His ministry was a career move, not a calling. But neither the Danites nor the Levite can face their sin. So when Micah asks, "What's the matter with you?" they flip it back: "What's the matter with you?" That's what sin always does — it deflects instead of reflects. We do the same thing. When confronted, we defend. And we say, "I'm just under a lot of stress." When corrected, we justify. And we say, "At least I'm not as bad as them." When convicted, we rationalize. And we say, "God knows my heart." But the heart is exactly where the problem lies. Like the Danites, our disobedience starts small — fear, laziness, pride — until it grows into actions we can't explain or admit. And like the Levite, ambition can masquerade as ministry until the applause becomes louder than obedience. But the question still stands: What is the matter with you? This question is not intended to shame you, but to awaken you. To make you stop running long enough to face what's hiding in your heart. Because until you name the sin, you'll keep defending it. The Danites justified their sin all the way into idolatry. But God calls us all to something better: to stop deflecting and start repenting. ASK THIS: When was the last time you blamed someone else instead of owning your sin? What's harder for you to confront—cowardice or ambition? Have you ever used "spiritual" excuses to justify disobedience? How can confession restore courage and integrity in your life today? DO THIS: Ask the Spirit to reveal one area of your life where you've been justifying sin. Write down the excuses you've used to defend it—then confess them one by one. Replace justification with repentance. PRAY THIS: Lord, help me stop deflecting and start confessing. Reveal the cowardice or ambition hiding in my heart, and give me the courage to face it with repentance and faith. Amen. PLAY THIS: "Refiner."

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. And Merry Christmas to you all. Our text today is Judges 18:11-20. So 600 men of the tribe of Dan, armed with weapons of war, set out from Zorah and Eshtaol, and went up and encamped at Kiriath-jearim in Judah. On this account that place is called Mahaneh-dan to this day; behold, it is west of Kiriath-jearim. And they passed on from there to the hill country of Ephraim, and came to the house of Micah. Then the five men who had gone to scout out the country of Laish said to their brothers, "Do you know that in these houses there are an ephod, household gods, a carved image, and a metal image? Now therefore consider what you will do." And they turned aside there and came to the house of the young Levite, at the home of Micah, and asked him about his welfare. Now the 600 men of the Danites, armed with their weapons of war, stood by the entrance of the gate. And the five men who had gone to scout out the land went up and entered and took the carved image, the ephod, the household gods, and the metal image, while the priest stood by the entrance of the gate with the 600 men armed with weapons of war. And when these went into Micah's house and took the carved image, the ephod, the household gods, and the metal image, the priest said to them, "What are you doing?" And they said to him, "Keep quiet; put your hand on your mouth and come with us and be to us a father and a priest. Is it better for you to be priest to the house of one man, or to be priest to a tribe and clan in Israel?" And the priest's heart was glad. He took the ephod and the household gods and the carved image and went along with the people. — Judges 18:11-20 The Danites raid Micah's house—not for gold, not for land, but for religion. They take his idols, his ephod, and even his priest. They want everything that looks spiritual—but none of what demands surrender. This is the heart of false faith. It wants the blessing of belief without the burden of obedience. They want a god they can move, not one who moves them. They want a priest who blesses, not one who confronts. They want the look of religion without the Lord of righteousness. It's the same impulse alive today. We still crave the symbols of faith without submitting to it. We want a baby christened—but not a child discipled. We want a church wedding—but not a marriage that honors God. We want a pastor to conduct our funeral—but not a life spent following Christ. We want faith that makes us feel covered—but never changed. This is why false religion is so attractive: it offers comfort without conviction, community without accountability, and symbols without sanctification. It gives you everything except transformation. The Danites carried off the priest and the idols, thinking they'd secured God's favor. But they weren't following God—they were franchising a fake religion. Don't turn faith in God into a performance of externals. Don't settle for "religious moments" in place of regular obedience. God doesn't want your religious props and symbols; he wants all of you. He is here not to tag along but to transform you. ASK THIS: Where have you settled for symbols instead of surrender? Do you display faith publicly but resist obedience privately? What modern "idols" have you borrowed to make faith feel easier? How can you move from religious performance to real pursuit of God this week? DO THIS: Ask God to expose any area where you've kept religion but lost relationship. Read 2 Timothy 3:5: "Having the appearance of godliness, but denying its power." Replace outward habits with inward devotion—prayer, confession, and obedience. Live today as if God's presence, not your performance, is what defines your faith. PRAY THIS: Lord, save me from the trap of empty religion. I don't want symbols of faith; I want surrender. Strip away anything that looks spiritual but keeps me from true obedience to You. Amen. PLAY THIS: "Christ Be Magnified."

CHRISTMASThis morning we are going to look into and see if Jesus or as I like to say Yahshua Messiah, was born on December 25. Now I realize that within the Church world that it is taught that Jesus/Yahshua was born on December 25. But is that correct?Using Scripture from Yahweh's Word we will find out the truth on this subject. And then my friends you must draw your own conclusion. Keep in mind the words of Yahweh; Colossians 2:8, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Yahshua Messiah.” Luke 1   Luke meaning “Light Giver”5)  Herod = “hero-likeZacharias = “Yah has remembered” Elisabeth = “El of Oath”. Her son being that oath and promise  Abijah = “My Father is Yahweh” What is this course? This is the 8th course of 24. In which King David set up at his time of rule. Read 1 Chro. 24, especially verse 10. According to custom, each of the Priests must officiate for one full week in the Temple of Yahweh. The courses started at the first New Moon of the first month of the Jewish Civil Year. Now knowing this, Zacharias course fell on our June 13-19. This period of time important, for this sets the time of the birth and conception of John and His cousin Yahshua, our Saviour23           days = his week of June 20th. Note Zacharias lived app. 30 miles from the Temple. For a man his age, it took him 2 days to walk home, therefore making the date around June 22-23.24  after = “meta” association and companionship [relating to the events of Zacharias upon his arrival hom conceived = possibly June 23 or 24 hid = completely secluded. Probably to avoid all possibility of uncleanness, as in Judges 13:4-7, 12-14 five months = Nov. 2426  sixth month = Dec. 25  Galilee = “circuit” This name, which in the Roman age was applied to a large province, seems to have been originally confined to a little “circuit” of country around Kedesh-Naphtali, in which were situated the 20 towns given by Solomon to Hiram king of Tyre as payment for his work in conveying timber from Lebanon to Jerusalem. Joshua 20:7; 1 Kings 9:11 Nazareth = “the guarded one”36  cousin = therefore Mary must have some Levite blood within her.6th month = being the 24 or 25 of our December Take note both of these pregnancies are perfect. For they are from Yahweh! So therefore, Yahshua was conceived 6 months AFTER John, so this conception would be on Dec. 25!57  full time = a perfect 280 day's, March 28-29Luke 24  went up = literally true, the ascent from Nazareth to Jerusalem being at least 1500 feet.Joseph = increaseGalilee = “circuit” those 20 cities given to King of Tyre from SolomonNazareth = “the guarded one” City of David = also called Zion Bethlehem = “House of Bread” House of David = that King line out of Judah7   On that 1st day of the Feast of Tabernacles, Tishri 15th. This is why Yahshua is our true Tabernacle [Hebrews 8:2]. Now, this would have been on our Sept. 29, 4 BC manger = crib11  is born this day = That 1st day of the Feast of Tabernacles [go to charts of the calendars]in the city of David = BethlehemThe conception of John the Baptist on or about 23rd SIVAN = June 24 | in the year 5 B.C.The Gennesis (Begetting) of our Lord on or about 1st TEBETH = December 25 | in the year 5 B.C. The birth of John the Baptist on or about 4th–7th NISAN = March 25-28 in the year 4 B.C. The birth of our Lord on or about 15th TISRI = September 29 in the year 4 B.C.Have any questions? Feel free to email me keitner2024@outlook.com 

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 18:2-6. So the people of Dan sent five able men from the whole number of their tribe, from Zorah and from Eshtaol, to spy out the land and to explore it. And they said to them, "Go and explore the land." And they came to the hill country of Ephraim, to the house of Micah, and lodged there. When they were by the house of Micah, they recognized the voice of the young Levite. And they turned aside and said to him, "Who brought you here? What are you doing in this place? What is your business here?" And he said to them, "This is how Micah dealt with me: he has hired me, and I have become his priest." And they said to him, "Inquire of God, please, that we may know whether the journey on which we are setting out will succeed." And the priest said to them, "Go in peace. The journey on which you go is under the eye of the Lord." — Judges 18:2-6 The Danite scouts stop by Micah's house, meet his Levite-for-hire, and ask three questions that sound curious but expose their compromise: "Who brought you here?" "What are you doing in this place?" "Why are you here?" Not one of those questions mentions God. They're interested in Micah, not in God. It's a spiritual conversation with no Spirit in it. If this Levite had been faithful, he would have responded very differently: You would go where God sends, not where you choose. You wouldn't stay in a house filled with idols. You would claim the land God already gave you, not shop for easy pickings. But instead, the Levite answers, "Micah has done these things for me." Not "God brought me." Not "I serve the Lord." Just "Micah." His allegiance—and his paycheck—come from the same source. The Danites and the Levite both prove the same point: they're using spiritual language to hide spiritual rebellion. The Levite blesses their mission; they leave feeling "confirmed." But it's all self-validation dressed up in spiritual garb. We do the same when we call it "discernment," but it's really rationalization. When we pray, not to surrender, but to get reassurance. When we say, "God's got this," but never ask if God is sending us. Faith without conviction always drifts toward convenience. And convenience disguised as faith is still disobedience. ASK THIS: Are you seeking God's will—or His approval of your will? Have you ever asked God to bless what He never called you to do? Where have you replaced obedience with rationalization? Who in your life tells you truth instead of what you want to hear? DO THIS: Pause before your next big decision—ask, "Is this obedience or convenience?" Read Proverbs 3:5–6 and invite God to redirect you. Seek counsel from someone who tells you truth, not comfort. PRAY THIS: Lord, forgive me for blessing my own plans in Your name. Teach me to ask Your questions, listen for Your answers, and follow where You lead. Amen. PLAY THIS: "What I Needed."

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 17:13. "Then Micah said, 'Now I know that the Lord will prosper me, because I have a Levite as priest.'" — Judges 17:13 Micah's homemade religion is now complete. He's got a shrine, a priest, and a title. And now—he's got confidence. "Now I know," he says, "the Lord will prosper me." But it's all fake. Fake priest. Fake faith. Fake confidence. Micah believes he's in God's favor simply because everything looks right. But this is the final stage of spiritual delusion: when you mistake comfort for confirmation. He assumes that because his setup feels spiritual, it must be spiritual. That's what happens when religion becomes self-made—you start measuring faith by your feelings instead of His truth. This is the heart of counterfeit Christianity today. People claim assurance, quote Scripture out of context, or redefine sin, all while drifting further from God's Word. They've built a religion that feels peaceful because it never confronts them. And the more they say "God told me," the less they actually listen to what God already said. Micah's confidence wasn't rooted in Scripture—it was rooted in self-deception. And that's what makes this so dangerous. You can be completely convinced you're right with God and still be miles from Him if your faith isn't built on truth. We also see this in the church. Whole movements chase emotional experiences but ignore biblical obedience. Believers trust in positive feelings, prosperity, or political comfort instead of God's holiness. It's the American version of Micah's religion—comfort without conviction, blessing without obedience, and faith without truth. False confidence always feels strong—right up until the truth tests it. So here's the question I would present to you: Is your confidence based on God's Word—or your own worldview? ASK THIS: Where are you mistaking spiritual comfort for spiritual confirmation? What beliefs or habits have you justified that don't line up with God's Word? Have you built confidence on truth—or convenience? How can you anchor your assurance in Scripture instead of emotion? DO THIS: Take a truth inventory: what do you believe that's not clearly rooted in Scripture? Replace assumptions with alignment—submit your confidence to God's Word. Pray for humility to let God's truth confront your comfort. PRAY THIS: Father, I don't want false confidence. Expose any lie I've believed about You or about myself. Anchor my assurance in Your truth—not in feelings, comfort, or imitation faith. Amen. PLAY THIS: "Build My Life."

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 17:12. "And Micah ordained the Levite, and the young man became his priest, and was in the house of Micah." — Judges 17:12 Micah finally finishes building his fake religion. He's got a shrine, a priest, and now an "ordination." It sounds holy—but it's hollow. Micah "ordains" a Levite, believing that if he calls it spiritual, it becomes spiritual. He convinces himself it's from God simply because he said so. But that's not faith—that's fabrication. This is what happens when people stop grounding their beliefs in Scripture. They start declaring things "from God" that God never said. They replace divine revelation with human imagination—and then call it holy. It's the birth of self-made religion. Micah didn't reject God outright; he simply replaced God's authority with his own. And that's what makes false faith so deceptive—it looks spiritual while quietly dethroning God. When we start believing our feelings carry the same weight as God's Word, we've already started building our own religion. We see it everywhere today. People say, "God told me to be happy," or "God just wants me to live my truth," or "Love is love—so it must be holy." But if it contradicts Scripture, it's not revelation—it's rebellion. Calling something "anointed" doesn't make it approved. Micah's fake ordination is a warning to every believer who wants spiritual authority without scriptural submission. God's blessing doesn't rest on what sounds right or feels right—it rests on what is true. And here's the danger: when fake ordination goes unchecked, it breeds fake faith. Micah thought ordaining a Levite would make him holy, but both of them were lost—confident, religious, and completely wrong. That's what happens when we build a faith not on the foundation of God's Word but on the echo of our opinions. It may look spiritual, but it leads people away from truth. And a lie repeated in God's name is still a lie. True authority doesn't come from our declarations—it comes from God's revelation. The moment we separate "God said" from what God wrote, we're not worshiping Him anymore—we're worshiping our own imagination. ASK THIS: Have you ever declared something "from God" that wasn't grounded in Scripture? Where do you see culture redefining truth and calling it faith? How can you better discern between human opinion and divine authority? What step can you take today to anchor your faith more deeply in God's Word? DO THIS: Test every "God idea" against Scripture before you believe or share it. Read 2 Timothy 4:3–4: "For the time is coming when people will not endure sound teaching… and will turn away from listening to the truth." PRAY THIS: Lord, keep me from creating a version of faith that fits my feelings. Anchor me in Your Word so deeply that I can spot false truth from a mile away. Teach me to follow revelation, not imagination. Amen. PLAY THIS: "Holy Spirit Come."

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 17:10-11. "And Micah said to him, 'Stay with me, and be to me a father and a priest, and I will give you ten pieces of silver a year and a suit of clothes and your living.' And the Levite went in. And the Levite was content to dwell with the man, and the young man became to him like one of his sons." — Judges 17:10-11 Micah's religion has now become a business deal. He hires the Levite—ten pieces of silver a year, new clothes, free housing. It's faith on payroll. What began as borrowed faith has now turned into bought faith. Micah thinks that by hiring a holy man, he can buy holy favor. It's spiritual consumerism—the idea that God's presence can be purchased if we just find the right people, say the right words, or make the right donation. But you can't buy what only grace can give. Micah wanted divine legitimacy without surrendering to the divine. He didn't want to be changed; he wanted to feel covered. He didn't want the presence of God; he wanted the appearance of blessing. So he threw money at religion like it was a spiritual vending machine. And before we judge Micah, we should ask—do we do the same? We start thinking that giving more, serving harder, or knowing the right people will earn God's favor. We assume that being around "spiritual" people makes us spiritual too. But that's not faith—that's a transaction. We see it everywhere: churches chasing charisma over conviction, money over mission, platforms over prayer. Believers often confuse activity with intimacy, assuming that attendance or effort earns them grace points with God. But God's presence isn't for sale. His power isn't a product. His favor doesn't run on contract—it runs on covenant. Micah missed that entirely. He thought hiring a priest made him holy, but all he did was build a payroll for pride. He tried to control what could only be received. That's the trap of bought faith—it turns worship into work and relationship into ritual. It trades intimacy for image. It pays for what's already been purchased—by the blood of Jesus. The gospel flips that thinking: you can't buy God's presence, but you can surrender to it. You can't earn grace, but you can receive it. So receive it today. And stop trying to earn it. ASK THIS: Where are you trying to earn what God already offers freely? Have you ever mistaken spiritual activity for intimacy with God? What do you rely on more—God's grace or your own performance? How can you rest in the truth that grace is received, not achieved? DO THIS: Take inventory of where you've been "performing" for God instead of walking with Him. Stop treating faith like a transaction—spend time with God without an agenda today. Thank God for his grace today. PRAY THIS: Father, thank You that grace can't be bought or earned. Forgive me for trying to perform my way into Your favor. Teach me to receive Your presence as a gift, not a payment. Amen. PLAY THIS: "Grace Alone."

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Read more about Project23 and partner with us as we teach every verse of the Bible on video. Our text today is Judges 17:7-9. "Now there was a young man of Bethlehem in Judah, of the family of Judah, who was a Levite, and he sojourned there. And the man departed from the town of Bethlehem in Judah to sojourn where he could find a place. And as he journeyed, he came to the hill country of Ephraim to the house of Micah. And Micah said to him, 'Where do you come from?' And he said to him, 'I am a Levite of Bethlehem in Judah, and I am going to sojourn where I may find a place.'" — Judges 17:7-9 Micah's story takes another turn when a wandering Levite shows up. This young man has the right background, the right bloodline, and the right credentials—and Micah sees his chance. Maybe if he brings a Levite into his house, it'll make his homemade religion look legitimate. Micah's faith was hollow, but this priest-for-hire could make it look holy. He didn't want to change his heart; he wanted to polish his appearance. That's what borrowed faith does—it looks spiritual from the outside but lacks life on the inside. And if we're honest, a lot of believers today are living on borrowed faith. We lean on our pastor's passion, our parents' prayers, our spouse's convictions. We admire other people's intimacy with God instead of pursuing our own. We've mastered secondhand spirituality—reading popular Christian living books instead of Scripture, reposting verses instead of living them, attending church instead of being the church. Borrowed faith looks convincing—but it collapses when tested. Because borrowed faith can get you through a sermon, but not a storm. It can quote Scripture but won't stand on it. It's the illusion of devotion without the evidence of obedience. That's exactly what Micah was doing. He wanted to hire holiness—to buy credibility without surrender. He invited a Levite into his home, but he never invited the Lord into his heart. And what started as borrowed faith soon became broken faith. This story is a reminder and a warning for us. Whole generations have been raised near faith but not in it. We've confused proximity with intimacy, attendance with relationship, influence with anointing. But God can't be subcontracted. You can't borrow someone else's righteousness or lease someone else's conviction. The only faith that lasts is the faith you actually live. So go live it. ASK THIS: Whose faith have you been borrowing instead of developing your own? Do you find more comfort in looking spiritual than in obeying God? When was the last time your personal time with God shaped your decisions, not just your emotions? What would it take for your faith to become firsthand again? DO THIS: Identify one area where you've been relying on borrowed faith—church, parents, friends, or leaders. Replace it with firsthand obedience this week. Pray, study, and apply truth yourself. PRAY THIS: Father, I don't want to live on borrowed faith. I don't want secondhand conviction or part-time obedience. Teach me to know You firsthand—to walk with You daily, not through someone else's devotion, but through my own surrender. Amen. PLAY THIS: "Run to the Father."

From her hospital bed, Marie Coble lit up when she saw the delivery driver whose help had likely saved her life. She’d fallen in her driveway and hit her head, causing a brain bleed. Seeing her injury, Raheem Cooper helped her while calling paramedics. Invited by family to visit her in the hospital, Raheem often brings sweet treats she enjoys to assist her recovery. Their story brings to mind the parable of the Good Samaritan. The parable is Jesus’ reply to an expert’s question on what he must do to inherit eternal life. Do “what is written in the law,” Jesus said (Luke 10:26), including “love your neighbor as yourself” (v. 27). But the expert persisted, asking, “Who is my neighbor?” (v. 29). Christ’s answer describes a man attacked by robbers, left half dead, and then ignored by two people—a priest and a Levite—who passed him by. “But a Samaritan . . . took pity on him” (v. 33), bandaged his wounds, and took care of him. Seeing the hurting man in need, the Samaritan’s help was active, urgent, and without bias—looking past race or creed to assist someone he could’ve ignored. Thus, Jesus asked, which of these three was a neighbor to the man? “The one who had mercy on him,” the expert said. Said Jesus, “Go and do likewise” (v. 37). In Christ, we too can find the compassion to help a hurting person instead of passing by. It’s a lesson for all in sharing Jesus’ love.

All the Prophets and Patriarchs, saw, heard, believed, walked with, sacrificed to, and (and the case of Jacob) wrestled with Jesus Christ. For, no man has seen the Father: ““not that anyone has seen the Father except he who is from God;” John 6:46.  “No one has ever seen God; God the only Son, who is at the Father's side, he has made him known.”  John 1:18, “No one has seen God at any time.” 1 John 4:12. Jesus Christ is God the Creator, existing before the world, from the days of eternity (Micah 5:2), of one being with the Father, the Father's exact image. When the Disciples asked Jesus Christ to show them the Father, Jesus Christ said, essentially — you are looking at Him now: “He who has seen Me has seen the Father,” and “I am in the Father and the Fathers in in Me.” John 14:9-11. The Patriarchs and Prophets were Christians. What difference does this make? All the difference in the world: It is Jesus Christ that provided the ram skins to cover Adam and Eve. It is Jesus Christ that introduced the hatred between the see of the Serpent (aka the Brood of Vipers) and Himself (the Seed of the Woman). It is Jesus Christ that told Noah to build the Ark. It is Jesus Christ that Abraham worshipped, saw, spoke with and fed. It is Jesus Christ that ordered the fire-bombing of Sodom. It is Jesus Christ that orders the sacrifice of Isaac. It is Jesus Christ the Jacob wrestled and then declared “I have seen the face of God and lived.” It is Jesus Christ that Moses Worshipped. It is Jesus Christ that is the Rock giving  Living Water. It is Jesus Christ who is the subject of the First Commandment. It is Jesus Christ that gave the Ten Commandments to Moses. It is Jesus Christ who “spoke to Moses face-to face as a man speaks with a friend.” Ex 33:11 and Exodus 3:16 It is Jesus Christ before whom Samuel hacked Agag into pieces. It is Jesus Christ that ordered the Tribe of Judah to attack Benjamin (Judes 19-20) It is Jesus Christ that is the God of Gideon, Joshua, David, and Samson. It is Jesus Christ who touched the mouth of Jeremiah (Jer 1:9). It is Jesus Christ that Isaiah saw (Is 6:1) It is Jesus Christ with whom Enoch walked. It was Jesus Christ that was the “vision of God” of Ezekiel (Ez 1:1) and the “likeness of the glory of the Lord” above the Firmament (Ez 1:11-28) It is Jesus Christ that appeared to Abraham, Isaac, and Jacob as God Almighty. Exodus 6:3 It is Jesus Christ who established the covenant with the Patriarchs (Ex 6:4) It is Jesus Christ who whom the Levite's were loyal — their first act was to strap on weapons and slaughter those in rebellions against Jesus Christ. Jesus Christ gave to the Law to Moses and it is Jesus Christ who warns us not to ignore His Law (Matthew 5:18-19). The Church has discarded the God of the Patriarchs and Prophets, which is Jesus Christ Himself. It has discarded the God of Enoch and Noah.  It has discarded the Law of Jesus Christ which are the Ten Commandments.  The Church is in trouble: ““These people come near to me with their mouth     and honor me with their lips,     but their hearts are far from me. Their worship of me     is based on merely human rules they have been taught.”Isaiah 29:13 NIV   Fritz Berggren www.bloodandfaith.com 16 December 2025 A.D.

Why did thousands of Israelites stand for six hours in the hot sun just to hear God's Word?After Nehemiah completes the wall in just 52 days, he shifts focus from building structures to building hearts. In this episode, Nehemiah calls Ezra in to read the Law to the people for the first time in generations. So the people gather at the Water Gate, a prophetically symbolic location near Jerusalem's water source, craving to hear the Book of the Law they've never had access to before. The Israelites response to God's word is an inspiration. Themes of this episode:How reading God's Word restored Israel's relationship with Him.Why the Water Gate location holds prophetic significance.Practical ways we can be an Ezra or Levite in our own community.Show notes:BlogFeasts and Festivals ChartWe love feedback, but can't reply without your email address. Message us your thoughts and contact info!Contact Bible Book ClubDonate or pick up merch here Like, comment, or message us through Bible Book Club's InstagramLike or comment on Susan's Facebook or InstagramLeave us an Apple reviewContact us through our website formThanks for listening and happy podcasting!

Monday, 24 November 2025   Now those who had eaten were about five thousand men, besides women and children. Matthew 14:21   “And those eating, they were about five thousand men, besides women and children” (CG).   In the previous verse, it was noted that all the people present ate, were gorged, and they collected twelve baskets of pieces that were left over. Matthew next records, “And those eating, they were about five thousand men, besides women and children.”   Each gospel narrative notes the number of men. Matthew, however, adds in the “besides women and children” to ensure that the number is understood to be men, plus others. The addition of this note concerning women and children could potentially bring the number up to as many as fifteen to twenty thousand people.   There is no need to assume, as many scholars do, that there would not be as many women and children as normal because of the long trek or some other reason. People moved about on their feet. It was common and the expected norm that all would keep up on such treks.   During the three annual pilgrim feasts, the entire family would walk from wherever they were to Jerusalem. Such a walk around the Sea of Galilee would be a snap for such hardy annual travelers. The numbers would have been great who received the miraculously provided food from Jesus.   Life application: It is not uncommon for people to say that only the men were required to travel to Jerusalem on the pilgrim feasts. This is because it says in Exodus 23:17, “Three times in the year all your males shall appear before the Lord God.”   With that, they stop their analysis and conclude that only the men went. However, later it says –   “You shall rejoice before the Lord your God, you and your son and your daughter, your male servant and your female servant, the Levite who is within your gates, the stranger and the fatherless and the widow who are among you, at the place where the Lord your God chooses to make His name abide. 12 And you shall remember that you were a slave in Egypt, and you shall be careful to observe these statutes.” Deuteronomy 16:11, 12   This is repeated in Deuteronomy 16:13-15. Then the matter is summed up, saying –   “Three times a year all your males shall appear before the Lord your God in the place which He chooses: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Tabernacles; and they shall not appear before the Lord empty-handed. 17 Every man shall give as he is able, according to the blessing of the Lord your God which He has given you.” Deuteronomy 16:16, 17   In other words, the “all your males” is stated in the same manner that the gospels speak of the males in relation to the feeding of the five thousand. It is an all-inclusive statement concerning the family that is represented by the males.   When reading the Bible, be sure to be familiar with it by methodically checking on things. There is a lot of information that has to be learned, and it is a lifetime challenge, but the more you read and remember, the less likely you are to have errors in your understanding. Even scholars of the Bible make blunders by assuming things from a single verse that are later qualified. So be methodical and contemplative. If you are, you will be rewarded for your diligent efforts, for sure.   Lord God Almighty, how wonderful is Your word! You have filled it with wisdom, wonder, and treasure. May we be responsible and read it slowly, contemplatively, and prayerfully. May we carefully tend to this wondrous and sacred gift You have given to us. Amen.

Korah's rebellion in Numbers 16 reveals the consequences of rejecting God's appointed authority. Though he was a Levite with sacred responsibilities, Korah desired the priesthood, a role God had not given him. His ambition led to destruction as “the ground opened and swallowed him and those who followed him alive” (Num 16:32–33). This account is not merely historical. Jude uses it to expose spiritual danger within the church, where some claim spiritual authority while resisting God's order. Jude identifies three […] The post Dead Religion: The Way of Korah appeared first on Revival Life Church Boca Raton, FL.

The Generous Life Pt. 2 | November 16, 2025Pastor Wes Morris Proverbs 11:24 (MSG) The world of the generous gets larger and larger; the world of the stingy gets smaller and smaller.√  I NEED TO PROTECT MYSELF.Proverbs 29:25 (NIV) Fear of man will prove to be a snare, but whoever trusts in the Lord is kept safe.√  HAVING MORE WILL MAKE ME SECURE.Mark 10:21–22 (NLT) Jesus looked at him and loved him. “There is still one thing you haven't done,” he said. “Go and sell all your possessions…then come, follow me.” At this the man's face fell, and he went away sad, for he had many possessions.”√  WHAT I HAVE DETERMINES WHO I AM.II Corinthians 8:1-2 (NLT) Now I want you to know, dear brothers and sisters, what God in his kindness has done through the churches in Macedonia. They are being tested by many troubles, and they are very poor. But they are also filled with abundant joy, which has overflowed in rich generosity.A LIFE THAT OVERFLOWSI.  OPEN YOUR HEART TO HEALING.Luke 10:31-33 (NIV) A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him.II.  PLACE YOUR SECURITY IN JESUS.Philippians 4:11-13 (NIV) I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation…I can do all this through Him who gives me strength.Proverbs 3:5-6 (NIV) Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.III. LIVE WITH ETERNAL PERSPECTIVE.I Timothy 6:17-19 (NIV) Command them not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.NEXT STEPSWhere is God asking you to show courage this week so your life can overflow - in healing, in trust, or in living with an eternal perspective?

Today, we'll see God set apart the Levite for His service, and age limits are placed on Tabernacle service. Numbers 3:1-51; 8:1-26. #everydaychristians

This message takes us deep into Acts 13, where we encounter the church of Antioch—a congregation of unlikely leaders who became instrumental in launching the first missionary movement. The leadership team included Barnabas, a Levite from the wrong place; Simeon from North Africa, facing racial prejudice; Lucius from Libya, a Gentile convert; Manaen from royal privilege; and Paul, formerly a persecutor of Christians. Each had reasons to feel disqualified, yet God used them powerfully. The central truth here challenges everything we believe about our own limitations: God uses the least likely people to do the most unlikely things. This isn't just ancient history—it's a mirror reflecting our own insecurities and excuses. We're confronted with the reality that every reason we think disqualifies us from kingdom work is demolished by this chapter. The Antioch church wasn't great because of pedigree or talent; they excelled in the basics—worship, fasting, and prayer. They positioned themselves to need God, and He showed up. The story of Paul confronting the sorcerer Elymas reveals that our past struggles aren't prisons but training grounds. What was meant to destroy us, God redeems for His purposes. The question becomes intensely personal: Are we spectators or participants in God's mission? Are we living as 'Comcast Christians,' merely watching life happen, or are we stepping into the calling that's been placed on our lives? God doesn't need our perfection or our credentials—He's looking for our 'yes.'

Gratitude // Week 2 // Gratitude Changes The BattlePastor Ashley Wilkerson1 Thessalonians 5:18 NIV18 Give thanks in all circumstances; for this is God's will for you in Christ Jesus.2 Chronicles 19:4-5 NIRV4 Jehoshaphat lived in Jerusalem. He went out again among the people. He went from Beersheba to the hill country of Ephraim. He turned the people back to the Lord, the God of Israel. 5a Jehoshaphat appointed judges in the land.2 Chronicles 20:1 NIRV1 After that, the Moabites, Ammonites and some Meunites went to war against Jehoshaphat.1. Gratitude Attracts Attacks2 Chronicles 20:3 NIRV   3 Jehoshaphat was alarmed. So he decided to ask the Lord for advice. He told all the people of Judah to go without eating.1. Gratitude Attracts Attacks2. Gratitude Seeks God's Strategies2 Chronicles 20:4 NIRV   4 The people came together to ask the Lord for help. In fact, they came from every town in Judah to pray to him.2 Chronicles 20:5-9 NIV   5 Then Jehoshaphat stood up in the assembly of Judah and Jerusalem at the temple of the Lord in the front of the new courtyard 6 and said: “Lord, the God of our ancestors, are you not the God who is in heaven?You rule over all the kingdoms of the nations. Power and might are in your hand, and no one can withstand you. 7 Our God, did you not drive out the inhabitants of this land before your people Israel and give it forever to the descendants of Abraham your friend? 8 They have lived in it and have built in it a sanctuary for your Name, saying, 9 ‘If calamity comes upon us, whether the sword of judgment, or plague or famine, we will stand in your presence before this temple that bears your Name and will cry out to you in our distress, and you will hear us and save us.'2 Chronicles 20:14-17 NIV14 Then the Spirit of the Lord came on Jahaziel, son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite and descendant of Asaph, as he stood in the assembly. 15 He said: “Listen, King Jehoshaphat and all who live in Judah and Jerusalem! This is what the Lord says to you: ‘Do not be afraid or discouraged because of this vast army. For the battle is not yours, but God's. 16 Tomorrow march down against them. They will be climbing up by the Pass of Ziz, and you will find them at the end of the gorge in the Desert of Jeruel. 17 You will not have to fight this battle. Take up your positions; stand firm and see the deliverance the Lord will give you, Judah and Jerusalem. Do not be afraid; do not be discouraged. Go out to face them tomorrow, and the Lord will be with you.'”2 Chronicles 20:18-19 NIV   18 Jehoshaphat bowed down with his face to the ground, and all the people of Judah and Jerusalem fell down in worship before the Lord. 19 Then some Levites from the Kohathites and Korahites stood up and praised the Lord, the God of Israel, with a very loud voice.2 Chronicles 20:20-21 NIV20 Early in the morning they left for the Desert of Tekoa. As they set out, Jehoshaphat stood and said, “Listen to me, Judah and people of Jerusalem! Have faith in the Lord your God and you will be upheld; have faith in his prophets and you will be successful.” 21 After consulting the people, Jehoshaphat appointed men to sing to the Lord and to praise him for the splendor of his holiness as they went out at the head of the army, saying: “Give thanks to the Lord, for his love endures forever.”1. Gratitude Attracts Attacks2. Gratitude Seeks God's Strategies3. Gratitude Releases Residual Results2 Chronicles 20:22-23 NIV   22 As they began to sing and praise, the Lord set ambushes against the men of Ammon and Moab and Mount Seir who were invading Judah, and they were defeated. 23 The Ammonites and Moabites rose up against the men from Mount Seir to destroy and annihilate them. After they finished slaughtering the men from Seir, they helped to destroy one another.2 Chronicles 20:29-30 NIV   29 The fear of God came on all the surrounding kingdoms when they heard how the Lord had fought against the enemies of Israel. 30 And the kingdom of Jehoshaphat was at peace, for his God had given him rest on every side.Juh Hohzul literally means “God sees”.Psalm 50:14-15 NIV“Sacrifice thank offerings to God, fulfill your vows to the Most High, 15 and call on me in the day of trouble; I will deliver you, and you will honor me.”1. Gratitude Attracts Attacks2. Gratitude Seeks God's Strategies3. Gratitude Releases Residual Results

The Good Samaritan didn't ignore suffering—he got involved. True love is active, interruptible, and sacrificial. In Micah, God calls us not to grand gestures but to do justice, love mercy, and walk humbly. As we follow Jesus, we learn to slow down, notice others, and respond with compassion. Blessing our neighbors means moving toward pain with courage and grace. Luke 10:25-37 (ESV)And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” He said to him, “What is written in the Law? How do you read it?” And he answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” And he said to him, “You have answered correctly; do this, and you will live.”But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. Now by chance a priest was going down that road, and when he saw him he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.' Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”Micah 6:6-8 (ESV)“With what shall I come before the Lord,    and bow myself before God on high?Shall I come before him with burnt offerings,    with calves a year old?Will the Lord be pleased with thousands of rams,    with ten thousands of rivers of oil?Shall I give my firstborn for my transgression,    the fruit of my body for the sin of my soul?”He has told you, O man, what is good;    and what does the Lord require of youbut to do justice, and to love kindness,    and to walk humbly with your God?

A lengthy battle with a chronic illness had taken its toll on Jimmy. Though he desired to spend time with God each morning, praying to Him and meditating on the Scriptures, he couldn’t find a way to position his body in his chair that wasn’t painful. He shifted from side to side, but there was no relief. Finally, in desperation he fell to his knees. As he did, that prayerful posture proved to lessen the agonizing ache. In the mornings that followed, Jimmy spent time with God on his knees—experiencing comfort even as he called out to Him in prayer. Jehoshaphat, king of Judah, also faced a battle—not with pain but with threatening enemies (2 Chronicles 20:1-2). The king was “terrified by this news and begged the Lord for guidance” (v. 3 nlt). All the people of Judah sought “help from the Lord” as well (v. 4). God heard their prayers, and His Spirit came upon a Levite named Jahaziel, who delivered this comforting message to the king: “Do not be afraid or discouraged . . . . The Lord will be with you” (vv. 15, 17). Jehoshaphat “bowed down with his face to the ground” and everyone “fell down in worship before the Lord” (v. 18). In painful and challenging times, we can often experience God’s nearness in a powerful way. As He helps us submit to His will and live out a prayerful posture in our hearts, we can find comfort and peace in Him.