Podcasts about levites

When God's people lose sight of His authority, it doesn't take long for false gods to fill the void. Dr. Tony Evans traces how quiet compromise in one home grew into widespread idolatry in ancient Israel—and what that pattern can teach us today about standing firm in truth.

When God's people lose sight of His authority, it doesn't take long for false gods to fill the void. Dr. Tony Evans traces how quiet compromise in one home grew into widespread idolatry in ancient Israel—and what that pattern can teach us today about standing firm in truth.

Ezekiel - Gate for the Prince, Ordinances for the Levites, The Lord's Portion of the Land, Portion for the PrinceJude - The Warnings of History to the Ungodly, Keep Yourselves in the Love of God

Send us a textErika brings up the discussion of why and critical thinking.  Why does a good God give this law?  How does this law bring life?  Why did God choose the Levites?  Why are the expectations about the priesthood clearly laid out?  Why is God specific in some areas, but ambiguous in other areas? Why are there cities of refuge?  Why does the person who killed someone get a chance to run to the city of refuge? Deuteronomy 18 and 19 helps answer those questions.  What are your why questions after reading these chapters?  Jump on our social media and let us know.Our website is The Context and Color of the BibleWe are on Facebook - The Context and Color of the Bible | FacebookWe are on Instagram - @contextandcolorofthebibleWe are on YouTube - The Context and Color of the Bible - YouTubeMusic: Tabuk by Kevin MacLeodLink: https://incompetech.filmmusic.io/song/4453-tabukLicense: http://creativecommons.org/licenses/by/4.0/

Friday Bible Study (11/21/25) // Ezra 3:8-13- (ESV) // Rebuilding the Temple8 Now in the second year after their coming to the house of God at Jerusalem, in the second month, Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak made a beginning, together with the rest of their kinsmen, the priests and the Levites and all who had come to Jerusalem from the captivity. They appointed the Levites, from twenty years old and upward, to supervise the work of the house of the Lord. 9 And Jeshua with his sons and his brothers, and Kadmiel and his sons, the sons of Judah, together supervised the workmen in the house of God, along with the sons of Henadad and the Levites, their sons and brothers.10 And when the builders laid the foundation of the temple of the Lord, the priests in their vestments came forward with trumpets, and the Levites, the sons of Asaph, with cymbals, to praise the Lord, according to the directions of David king of Israel. 11 And they sang responsively, praising and giving thanks to the Lord,“For he is good, for his steadfast love endures forever toward Israel.”And all the people shouted with a great shout when they praised the Lord, because the foundation of the house of the Lord was laid. 12 But many of the priests and Levites and heads of fathers' houses, old men who had seen the first house, wept with a loud voice when they saw the foundation of this house being laid, though many shouted aloud for joy, 13 so that the people could not distinguish the sound of the joyful shout from the sound of the people's weeping, for the people shouted with a great shout, and the sound was heard far away.Website: ⁠⁠https://mbchicago.org⁠⁠ FOLLOW USFacebook: ⁠⁠  / mbc.chicago  ⁠⁠Instagram: ⁠⁠  / mbc.chicago  ⁠⁠ TikTok: ⁠⁠  / mbc.chicago  ⁠⁠ Podcasts: Listen on Apple, Spotify & others TO SUPPORT US Zelle to: info@mbchicago.org Website: ⁠⁠https://mbchicago.org/give⁠⁠ Venmo: ⁠⁠https://venmo.com/mbchurch⁠⁠ DAF Donations: ⁠⁠https://every.org/mbc.chicago⁠⁠ PayPal: ⁠⁠https://paypal.com/donate/?hosted_but...⁠⁠ ⁠⁠#Ezra⁠⁠ ⁠⁠#DanielBatarseh⁠⁠ ⁠⁠#BibleStudy⁠⁠ ⁠⁠#mbchicago⁠⁠ ⁠⁠#mbcchicago⁠⁠ ⁠⁠#Bible⁠⁠ ⁠⁠#versebyverse⁠⁠ ⁠⁠#church⁠⁠ ⁠⁠#chicago⁠⁠ ⁠⁠#livechurch⁠⁠ ⁠⁠#churchlive⁠⁠ ⁠⁠#chicagochurch⁠⁠ ⁠⁠#chicagochurches⁠⁠ ⁠⁠#sermon⁠⁠ ⁠⁠#bibleexplained⁠⁠ ⁠⁠#bibleproject⁠⁠ ⁠⁠#bibleverse⁠⁠ ⁠⁠#bookbybook⁠⁠ ⁠⁠#oldtestament⁠⁠ ⁠⁠#explained

Growing In God Podcast Program Number:  GIG #224 (2) Title: Thanksgiving—A Time of Gratitude   Web Description: Thanksgiving is a wonderful time set aside for giving thanks to the Lord. But the scriptural example of thanksgiving is not something that is done only on specific days. It is a continual practice of giving thanks and praise to the Lord every day. The pattern in our lives should not be thanking the Lord whenever we feel He has blessed us. We should have an attitude, a mindset, and an intentional emotion of gratitude for everything God is and does. Let this Thanksgiving be the beginning of a new lifestyle of overflowing gratitude before the Lord.   Email Subject Line: Thanksgiving—A Time of Gratitude   Show Notes: In the transition from the Tabernacle to the Temple, David commanded the Levites to thank and praise the Lord every morning and evening. This concept of giving continual thanks and praise to the Lord goes deeper than our concept of giving thanks. When someone gives us something, we say, "Thank you." And so our definition of thanksgiving still has this idea of thanking God after He blesses us. A better word for the scriptural concept of continual thanks to God is gratitude.   The Scriptures show us that we can develop a mindset, an attitude, and especially an emotion of gratitude before the Lord. Even when we face difficulties and negative situations, we can still have this emotion of gratitude because it is not dependent on our circumstances. We do not have to deny what may be happening to us, but we can continually focus on the Lord and develop within ourselves the sense of wonder and gratitude for all that God is and all that He does.    Therefore, let us celebrate Thanksgiving this year with gratitude. Let it be an expression of our continual thanks and praise to the Lord and not isolated to one specific gift or answer to prayer that He has given us. Let our gratitude become something that we develop within the depths of our being as part of our relationship with God, whereby we say daily, "Lord, we are not thankful for one or two things that You did for us. We are overflowing with gratitude for all things that You are to us and have provided for us."   Key Verses:   •       1 Chronicles 23:30. "They are to stand every morning to thank and to praise the LORD, and likewise at evening." •       Psalm 92:1–5. "It is good to give thanks to the LORD and to sing praises to Your name, O Most High." •       2 Peter 1:3. "His divine power has granted to us everything pertaining to life and godliness." •       Colossians 2:6–7. "As you have received Christ Jesus the Lord, so walk in Him, … overflowing with gratitude."   Quotes:   •       "We don't just want to say 'thank you' for something. We want to develop in our hearts an attitude of gratitude." •       "When we talk about gratitude, it's not just an action; it's an emotion that is being expressed from within the depth of our being." •       "There is an unending list and an unending focus of what we should be giving praise and thanks to the Lord for."   Takeaways:   1.    David introduced a new responsibility and ministry for the Levites. They were to stand every morning and evening to thank and praise the Lord. It is also important for us to find a new expression in our giving of thanks and worship to the Lord. 2.    It is good to set aside one day at Thanksgiving to express our thanks to the Lord. But we need more than just a practice of thanking the Lord on one day and afterwards reverting to a life of ungratefulness. We need the Levitical pattern of thanking and praising the Lord continually. 3.    Giving thanks when we are blessed is still a limited emotion in response to our circumstances. We need to develop an intentional emotion of gratitude that is a continual expression of praise and thanks to the Lord.  

We trace David's attempt to bring the Ark to Jerusalem, the shock of Uzzah's death, and the long walk from hype to holiness. The story moves from fear to blessing as obedience replaces shortcuts and worship finds its footing in God's commands.• homecoming context for First Chronicles and identity after exile• meaning of the Ark as God's throne and presence• the failed cart procession and Uzzah's death• David's fear, pause, and Obed-Edom's unexpected blessing• consulting God in battle and obeying specific guidance• Levites consecrate, poles carry, musicians lead rightly• joy restored when obedience anchors worship• practical call to build on obedience rather than excitementSend Mike a quick message! (If you seek a reply, instead please contact through Outloudbible.com) Support the showCheck out outloudbible.com for helpful study resources, and to discover how to bring the public reading of God's word to your church, conference, retreat, or other event.

We are shattering the stereotype that church is supposed to be boring. We are defiantly opposed to a form of religion that is exhausting. We are creating a culture where we understand the father heart of God, where we have childlike faith, think fun is fun, a middle laugh till it hurts, adventure into the unknown, rest well, become cheerful givers and see it as the great joy of our life.Many of us have this view that God is angry and just wants us to be sad and read our Bibles, but this could not be further from the truth. God is the happiest being in the universe. Jesus personifies joy. Jesus was a known partier. That's why oftentimes he is accused of being a glutton, a drunkard, and a sinner because he's constantly hanging out in these environments.The vision that Jesus has for what's on the other side of abiding with Him is joy.And all the people gathered as one man into the square before the Water Gate. And they told Ezra the scribe to bring the Book of the Law of Moses that the Lord had commanded Israel. 2 So Ezra the priest brought the Law before the assembly, both men and women and all who could understand what they heard, on the first day of the seventh month. 3 And he read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand. And the ears of all the people were attentive to the Book of the Law. 4 And Ezra the scribe stood on a wooden platform that they had made for the purpose. And beside him stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah on his right hand, and Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah, Zechariah, and Meshullam on his left hand. 5 And Ezra opened the book in the sight of all the people, for he was above all the people, and as he opened it all the people stood. 6 And Ezra blessed the Lord, the great God, and all the people answered, “Amen, Amen,” lifting up their hands. And they bowed their heads and worshiped the Lord with their faces to the ground. 7 Also Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, the Levites, helped the people to understand the Law, while the people remained in their places. 8 They read from the book, from the Law of God, clearly, and they gave the sense, so that the people understood the reading.This Day Is Holy9 And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, “This day is holy to the Lord your God; do not mourn or weep.” For all the people wept as they heard the words of the Law. 10 Then he said to them, “Go your way. Eat the fat and drink sweet wine and send portions to anyone who has nothing ready, for this day is holy to our Lord. And do not be grieved, for the joy of the Lord is your strength.” 11 So the Levites calmed all the people, saying, “Be quiet, for this day is holy; do not be grieved.” 12 And all the people went their way to eat and drink and to send portions and to make great rejoicing, because they had understood the words that were declared to them.Nehemiah 8:1-12We'd love for you to subscribe to our channel and turn on notifications to get updates on our latest content and resources that will help more people know Jesus and people know Jesus more.GIVE : We believe that generosity is golden. Freely we have received and so freely we give back to God. If you would like to give to support the work Jesus is doing here please visit: https://www.elevatecc.church/give.Elevate City Church is a Jesus Over Everything Church that launched in the Atlanta Perimeter area on October 4th, 2020.Jesus Over Everything.Give us a follow on Instagram: https://www.instagram.com/elevatecity.church/Like us on Facebook: https://www.facebook.com/elevatecc.church

Deuteronomy 26:1-11 - Firstfruits and Tithes 26 When you have entered the land the Lord your God is giving you as an inheritance and have taken possession of it and settled in it, 2 take some of the firstfruits of all that you produce from the soil of the land the Lord your God is giving you and put them in a basket. Then go to the place the Lord your God will choose as a dwelling for his Name 3 and say to the priest in office at the time, “I declare today to the Lord your God that I have come to the land the Lord swore to our ancestors to give us.” 4 The priest shall take the basket from your hands and set it down in front of the altar of the Lord your God. 5 Then you shall declare before the Lord your God: “My father was a wandering Aramean, and he went down into Egypt with a few people and lived there and became a great nation, powerful and numerous. 6 But the Egyptians mistreated us and made us suffer, subjecting us to harsh labor. 7 Then we cried out to the Lord, the God of our ancestors, and the Lord heard our voice and saw our misery, toil and oppression. 8 So the Lord brought us out of Egypt with a mighty hand and an outstretched arm, with great terror and with signs and wonders. 9 He brought us to this place and gave us this land, a land flowing with milk and honey; 10 and now I bring the firstfruits of the soil that you, Lord, have given me.” Place the basket before the Lord your God and bow down before him. 11 Then you and the Levites and the foreigners residing among you shall rejoice in all the good things the Lord your God has given to you and your household.

Nehemiah had initially been given leave in approximatelyBC 470 by the Persian king Darius for a period of time after which he returned to Ecbatana (the king's palace in Shushan). Then a further thirteen years elapse (BC 457) he is again granted leave to return. Sadly, in his absence, there had been a decline described by the prophet Malachi. Nehemiah 13 would have been the last section of the Old Testament to have been written shortly after Malachi's prophecy. When we compare Malachi and Nehemiah 13 we see the same problems being addressed. The first few verses of Nehemiah 13 tell us that Nehemiah reads to his people from the Book of Moses that Balaam was able to bring a curse on Israel only when they mingle themselves among the profane, immoral and uncovenanted Moabites. So, Nehemiah returned to Jerusalem and this is what he found - the high priest's daughter was married to Tobiah (one of the great enemies of Israel) and the high priest had set up for Tobiah a room in the temple and had stopped the collecting of the tithes for the priests and Levites which had previously been stored in Tobiah's room. Nehemiah casts Tobiah and his furniture out of the temple. Then Nehemiah cleanses the house of God. Because the tithes had not been paid the Levites had been forced to abandon the teaching of the Law to the people and work as day labourers in the fields.Nehemiah quickly rectifies this problem. The sanctity of the Sabbath had again been lost and the foreign merchants had resumed their trade. Nehemiah asks for the LORD to remember him for good.Nehemiah's heart was always directed to Yahweh's and His people's service. The next problem described is the intermarriage between Jews and godless and uncovenanted foreigners. The result is total confusion and children who knew not their God (compare Malachi 2verses11-16 read aloud, pause and ponder). Nehemiah forcefully remonstrates with those who had committed this breach of faith with their God and reminds them that the marrying of uncovenanted wives was one of the greatest factors in the turning of Israel to idolatry at the time of Solomon - despite Solomon's great wisdom. The offerings are restored and Nehemiah in his final prayer says, "Remember me, O my God, for good".

Nehemiah had initially been given leave in approximately BC 470 by the Persian king Darius for a period of time after which he returned to Ecbatana (the king's palace in Shushan). Then a further thirteen years elapse (BC 457) he is again granted leave to return. Sadly, in his absence, there had been a decline described by the prophet Malachi. Nehemiah 13 would have been the last section of the Old Testament to have been written shortly after Malachi's prophecy. When we compare Malachi and Nehemiah 13 we see the same problems being addressed. The first few verses of Nehemiah 13 tell us that Nehemiah reads to his people from the Book of Moses that Balaam   was able to bring a curse on Israel only when they mingle themselves among the profane, immoral and uncovenanted Moabites. So, Nehemiah returned to Jerusalem and this is what he found - the high priest's daughter was married to Tobiah (one of the great enemies of Israel) and the high priest had set up for Tobiah a room in the temple and had stopped the collecting of the tithes for the priests and Levites which had previously been stored in Tobiah's room. Nehemiah casts Tobiah and his furniture out of the temple. Then Nehemiah cleanses the house of God. Because the tithes had not been paid the Levites had been forced to abandon the teaching of the Law to the people and work as day labourers in the fields. Nehemiah quickly rectifies this problem. The sanctity of the Sabbath had again been lost and the foreign merchants had resumed their trade. Nehemiah asks for the LORD to remember him for good. Nehemiah's heart was always directed to Yahweh's and His people's service. The next problem described is the intermarriage between Jews and godless and uncovenanted foreigners. The result is total confusion and children who knew not their God (compare Malachi 2verses11-16 read aloud, pause and ponder). Nehemiah forcefully remonstrates with those who had committed this breach of faith with their God and reminds them that the marrying of uncovenanted wives was one of the greatest factors in the turning of Israel to idolatry at the time of Solomon - despite Solomon's great wisdom. The offerings are restored and Nehemiah in his final prayer says, "Remember me, O my God, for good". The message of Amos 5 is to seek Yahweh and live. In the opening verse there is a lament that the virgin daughter of Jerusalem is fallen and without her Sovereign's aid she cannot not rise again. There will come a famine so severe that a city of 1,000 people would be left only 100 - of a city of 100 would be left only 10. Verses 4 and 6 say that the nation must seek Yahweh if they are to live. Verse 5 speaks of 3 centres of significance in the nation's history - places of significant decisions and places of true worshipping in the past. The nation had turned God's values upside down. Speakers of truth were derisively mocked. The poor have been trampled and exploited. Nothing would be done without bribes. The prophet counsels the nation to behold the power of the One they were shunning - He had made the 7 virgins (the constellation Pleiades) and Orion (the giant). If, verse 14, they are to now to seek the LORD, they may yet be spared. The chapter concludes with powerful metaphors of God's justice - read verse 24 aloud, "Let justice roll down like waters, and righteousness as an ever-flowing river" verse 24 (ESV pause and ponder). Those who expressed a desire to see "the day of the LORD" would regret the inescapable judgments that would follow one after another. God abhorred their sacrifices. It was as though they were being offered to an idol that cried out for blood (verses 25-27 are cited by Stephen in his defence in Acts 7verses42-43). In chapter 2 of 2 Timothy, we are told of the Apostle Paul passing on the baton, of faithful stewardship in the Truth, to Timothy his own true son in the faith. Paul also passes on the responsibility of the charge that Timothy, in turn, must find faithful stewards for the safeguarding of our hope. The Apostle gives three examples of patient endurance in hardship - the soldier must do as commanded; the athlete must abide by the rules to receive the wreath (and avoid disqualification); the farmer must first eat of the crop without after labouring to produce it. And although, says the Apostle, I am a bound prisoner, the Word of God cannot be bound. Furthermore, Jesus Christ is the true and resurrected seed of David. Verses 11-13 give the fourth faithful saying (or "word" as the Greek for 'saying' indicates.) Read aloud, pause and ponder. The results of suffering with Christ remains true whether or not we stay faithful to the calling. This is because faithfulness is a certainty for God and His Son. A workman of God must show diligence and application to the harmonious teaching of the Word of God (v15). But Timothy must also shun the shallow and false teachers, whose words make shipwreck of faith. The specific teachings of Hymenaeus and Philetus were to say that there would be no future resurrection - perhaps they had been corrupted by the pagan Greek philosophy of the immortality of the soul. In verse 19 the Apostle twice cites the Old Testament - 1) "God's firm foundation stands, bearing this seal, 'The Lord knows who are his'" (ESV); and 2) "Let everyone who names the name of the Lord depart from iniquity" (ESV). The Almighty has vessels suitable for humble purposes and also for grander occasions. Timothy is counselled to flee youthful passions; and rather to earnestly pursue (Greek - as though hunting a hostile enemy that must be destroyed cp Psalm 34verses14; where the Hebrew word "pursue" is of identical meaning) righteousness, faith, love and peace together with all similar purehearted believers. Timothy must exercise the utmost patience to all in the hope that God might cause even those who are contentious to acknowledge (Greek 'epignosis' i.e. what we do about the knowledge that has been gained from God's Word - knowledge which impels correct action) the Truth. Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow 

Verses 1-26 contains the names of the priests and Levites who were present at the dedication of the wall. From verses 27-43 the service of dedication is described by Nehemiah. Two choirs one led by Ezra and the other by Nehemiah start off together from the Dung Gate in opposite directions and meet halfway around the wall at the Water Gate and as they walked around they were rejoicing and singing the words of David's psalm of Thanksgiving. This Psalm was first sung at the bringing of the ark of the covenant to Jerusalem in the time of Davidverses 1 Chronicles 16verses8-36. The concluding verses of the chapter tell us of the service at the temple with further songs of thanksgiving and praise as well as the distribution of portions most likely from the thanksgiving and peace offerings to the priests, the Levites, the singers and the Gatekeepers.Amos 4 tells derisively and contemptuously the extreme avarice and control the sisters of the community of God had over their husbands. In verses 2-3 the LORD says that He cannot ignore such ruthless and callous behaviour, but will take them away by the Assyrian invaders, who will lead them with fishhooks. In verses 4-5 with rich irony, they are invited to Bethel - the house of God - to sin. Verses 6-11 outline the methods of chastisement sent one after another upon them, sadly these were all without any effect.Firstly, the withholding of rain and famine; secondly, blight and mildew on their crops; thirdly, locust plagues; fourthly, disease and destruction by the sword. God saw them as a stick in the fire and He used every known effort to pluck them out of the fireverses Jude verses 22-23. But the nation of Israel remains as unresponsive to Divine correction as Sodom and Gomorrah. For these reasons the nation must now prepare to face Yahweh in judgment. What a daunting prospect this would prove to be given His awesome and unlimited power.2 Timothy is the last letter the Apostle Paul writes. The Apostle has been hunted throughout the Roman world as a criminal, and then taken to Rome and placed in a cold dark cell awaiting execution by beheading. The year is 63-64 AD. The fire which destroys half of the buildings in Rome was blamed on the Christians by Nero; and Paul as a recognised ringleader of the hated sect is to be made the chief scapegoat. The introduction to this letter additionally contains the greeting of mercy (to grace and peace) which start all the letters before the Apostle's second imprisonment; excepting Philemon which is a personal letter. As one gets older one becomes even more conscious of the need for Divine mercy - for without it we are all doomed. The words of this letter are Paul's last and chosen very carefully to warn and advise. The first great charge was to safeguard the deposit of the sound teachings which were believed. Timothy's love of the truth goes back to his mother and grandmother (Lois and Eunice). Timothy had been given the gift of prophecy by the laying on of the hands of the elders. Paul encourages this faithful young man to stir up that gift and to be invigorated to enthusiastically testify as to what Timothy knew to be true. What a hope he has embraced and he stands unshakable in his conviction that, "Jesus Christ had abolished death and brought life (Zoe) and immortality (deathlessness) to light through the gospel"(v10). Timothy is exhorted to follow the great example of faith and love that had been lived out and constantly exhibited by Paul. The Apostle says that he has fathered Timothy in the gospel. Sadly, in Paul's time of needing support he is abandoned by many. Paul names two in particular - Phygellus and Hermogenes - as foremost in his abandonment. But he commends Onesiphorus, who appears to have been killed for his going to Rome to aid the aged and suffering Apostle.

Robbing God and Ourselves Please turn in your Bibles to Malachi chapter 3, verses 6-12. In the Pew Bibles, you can find that on page 954 As we have gone through Malachi, we've seen a recurring pattern. First, the Lord makes an accusation. Second, he quotes the people of Israel questioning him – they ask “how?” and third, the Lord explains. ·      In chapter 1. “I have loved you” “How have you loved us?” “Because I chose you” ·      Next “You have despised my name” “How have we despised you?” “You have brought polluted offerings. ·      Chapter 2 – “you have been faithless.” “how have we been faithless?” “You have been unfaithful in your marriages” ·      And last week… “you have wearied me with your words” “How have we wearied you? “you have said ‘where is the God of justice?” This pattern has revealed two things. First, they had not been acting in faith before the Lord. And second, they were not aware of their faithless actions. They were blind to their own sin. Our text this morning continues this pattern. But it is also unique. It opens up with a call to respond. So, listen for that call and listen for the next example of their faithless actions. Reading of Malachi 3:6-12 Prayer One day over in Scotland, a poor man had been attending church… accidentally dropped a silver coin into the offering plate. It was very valuable to him. He had meant to offer a penny. When he asked for it back, the deacon refused, “sorry, in once, in forever.” Frustrated, the man responded, “at least I'll get credit in heaven.” To which, the deacon replied, “oh no, you'll get credit for what you meant to give.” Just trying to break the ice here. This is our fourth sermon this year on giving. We had three of them in our 2 Corinthians study and now this one. If you have been visiting, I don't want you to think that every couple of months you're going to hear a sermon on giving. No, in fact, before this year I don't think we had a single sermon on financial stewardship. Our philosophy of preaching involves working through books of the Bible. By doing so, we are allowing God's Word to direct our focus. That means as we go chapter by chapter, we'll come across matters that are sensitive. Matters that we need to hear. And that includes, of course, finances and money. It just so happens that both 2 Corinthians and here in Malachi touch upon giving (and that is not why I chose them) As you know, these are matters close to our hearts. Really, money in general is a personal topic. I can tell you that in the marriage counselling I've done over the years, financial conflicts have often been the thing that puts the most stress on marriages. Money can be a control mechanism. Money is often an idol. To be sure, money is not the problem. Jesus never said that money is the root of all kinds of evil. No, he said that the love of money is the root of all kinds of evil. What we're going to learn this morning is that your financial stewardship in regards to God's kingdom is an important matter. It is a window into your relationship with the Lord. We'll consider these verses in 3 points. Repent; renew; receive. 1. Repent – verses 6 and 7, return to me. 2. Renew – verse 8 to the middle of 10. God calls them to renew their obedience to the Lord… by bringing in the full tithe. 3. Receive – the end of verse 10 through 12. When they do, God will pour down the blessings of heaven. 1. Repent #1 – Repent. Notice that Malachi's prophecy in this section does not begin with a focus on their tithes. Rather, it begins with a focus on their relationship with the Lord. You see, it wasn't that the Lord walked away from them. No. Rather, they walked away from their relationship with him. They thought that God had abandoned them. They thought he didn't care. That's why the Lord begins in verse 6 with a reminder that he hasn't changed. And notice what he emphasizes. I do not change, that is why “you… are not consumed.” God is emphasizing his lovingkindness to them. He's reminding them of his patience and mercy toward them. The issue was their rejection of God and his ways. And it's not new. That is why in verse 7 God reminds them that their forefathers also turned aside from him. The returned exiles in Judah had been doing the same thing. In the previous chapters, God pointed out the various ways they had turned aside from his statues. And so, the Lord says to them: “Return to me, and I will return to you.” “But… but… Lord, we are back in Jerusalem. We have returned, haven't we? After all, we are back in the city where King David reigned… we are back where the temple is, where your very presence dwells. Why are you telling us to return to you? Is it not you who have departed us?” They didn't understand that it had never been about being in Jerusalem. Just like their forefathers before them, it was about their relationship with God. They had walked away from God's commands and his promises which was tantamount to walking away from him. But the Lord is gracious and bids them return to him. At the heart of this appeal to “return” is repentance. That is what repentance is. It's turning away from something that is not honoring to God and returning back to him and to what honors him. Honestly, these verses can apply to any pattern of sin in your life or my life. Yes, in a minute we're going to get into their failure to honor the Lord with their tithes and contributions. But the pattern we are given here is THE pattern for life - repentance and renewal. And so we should ask, what are the ways in which we have wandered from you, Lord? We ask him to reveal our sin… our pride our  lust or anger or coveting or dishonoring his name or steeling or lying or worse. And we then come to the Lord with contrite hearts. We grieve the ways in which we have broken God's commands, all of which have damaged our relationship with him… and with those we've sinned against. We repent, and we then we renew ourselves to walk again in God's ways. And when we repent, God is merciful and loving. He will receive us when we return to him. Did you notice that second part? “Return to me, and I will return to you.” Which brings us to the people's first question, “But you say, ‘how shall we return?'” They didn't know how. 2. Renew This is the renewal part, by the way. point #2. You see, renewal is the way we return to God. Renewal of our faith. Renewal of our obedience. But just like before, God's people didn't know what God was talking about. And so, in verse 8, the Lord asks, “will man rob God? Yet you are robbing me.” I've been robbed twice. One time, my car window was smashed in and some things were taken. Another time, I was out of the country. I was in a crowded market, and someone bumped into me. That sort of turned me around. Someone else then bumped into me. At first, I thought it was just because of the large crowds. But a few minutes later, I looked down and the pullover windbreaker I was wearing had been cut. Someone had sliced open the front of my jacket, where there was a zippered pouch. My wallet was gone. It happened without me even knowing it. I'm sure some of you have experienced worse. When it happens, you feel violated and unsettled. You think, what could I have done to prevent it? Here's the thing. Can man rob God? I mean, he knows and sees all things. He is furthermore all powerful. In his sovereignty, nothing is unknown and nothing is out of his control. In other words, robbing God is not really possible in the sense of God being taken by surprise. So, this is a shocking accusation. The people had been robbing him, so to speak. But just like the other patterns of sin, they didn't realize it. And so they ask. “How have we robbed you?” The Lord responds, “in your tithes and contributions.” They had not been fulfilling their obligations. They had been holding back. By the way, this is very similar to their polluted sacrificial offerings back at the end of chapter 1. But this accusation is broader. Notice in verse 9. “…you are robbing me, the whole nation of you.” Let's talk about this tithe thing. The word “tithe” comes from the Hebrew word for tenth. They were to give 10% of the fruit of their labors. That tithe was often paid in grain or other crops. And just like the sacrificial animals, they were to tithe their very best. Tithing was part of the Levitical law – those were laws related to the sacrificial system and the priest. Their tithe supported the priestly work. It was not an option, it was an obligation for them. In a minute, we'll come back to the question of whether tithing applies to us today. So, stay tuned. But first, why weren't they doing this? Why didn't they tithe? Well, besides the drought that they were in, which we've discussed, their crops had been infested by some sort of “devourer.” Verse 11 mentions that. …perhaps locusts had damaged their crops.  They didn't have much to begin with and now they were experiencing both a drought and an infestation. They didn't tithe because they didn't think they could afford the tithe. It's convicting to think about that… Is that not often our excuse? They justified not tithing but by doing so, they were in fact robbing God. It's like when you buy a house. You know, you go to the bank, you get a mortgage. You call it “your house,” but the bank really owns it. You pay the bank every month interest and principal. But if you don't make the payments, you are in a sense robbing the bank. They can take your house back. Not tithing was robbing God because it was all God's in the first place. They had been entrusted with it. But they thought it was theirs to give or not. And because of all the stress of the situation, they withheld from God what was truly his. So, here's the big question for us: Is giving 10% something that applies to God's people today? To ask it in another way, since tithe was part of the Levitical law, does it still apply to us? And I believe the answer to that question is “no” and “yes.” ·      “No” in the sense that we no longer have that explicit obligation. The tithe mentioned in the books of Leviticus and Deuteronomy was to maintain the ceremonial law and to support the Levites who didn't have a land inheritance, unlike the other tribes. The sacrificial system is no longer in effect. That is because Christ has come and has fulfilled it. Tithe was a part of that. ·      But the answer is also “yes.” The principle of tithing is still very much a part of the New Testament teaching. Jesus affirmed giving proportional to someone's income. Also, in 1 Corinthians 16, each person is directed to set aside a portion for the collection of the saints. As we studied in 2 Corinthians earlier this year, there's a call to give generously.  Furthermore, even though there are no more priests, we do learn that some elders in the church are to labor in teaching. In other words, supporting the work of the church and God's kingdom is a New Testament principle. It's just that it's not the formal “tithe” obligation from the ceremonial law. But, you ask, does that mean that 10% is not prescribed? Let me answer that by saying this. In the Old Testament, the tithe for the priests was not the only requirement to give. There was the Festival tithe. There was a poor tithe every third year. They were to give a first fruits offering at the earliest part of the harvest. There were others as well. Some estimate that their contributions added up to over 25% of their income. Here's how pastor Kevin DeYoung puts it. He said, “Whether the Old Testament requirement is a binding prescription or not, I find it hard to imagine that Western Christians who have seen the glory of God in the face of Christ and enjoy great prosperity, would want to give less than was required of the poorest Israelite.” He furthermore says this: “Statistics consistently show that Protestants give less than 3% of their income to their churches. A tithe, for most churchgoers, would be a huge step in the right direction.” I think that is well said. Tithe is no longer mandated, but 10% is a good starting place to pray about and consider. More importantly, though… and please hear me on this… we should give joyfully and sacrificially out of hearts that love the Lord and love his kingdom. Alright, going back to the peoples' question. “How shall we return?” God answers in verse 10 “Bring the full tithe into the storehouse, that there may be food in my house.” He is referring to the storage rooms in the temple where the offering of crops was stored. They were to faithfully resume their tithing despite their poverty. You know, repentance and renewal go together. We can't separate them. As the Scriptures say, we are to “bear fruit in keeping with repentance.” Your repentance from sin is validated by a renewed commitment to the Lord and his commands. This is not about earning salvation at all. It's about responding to the salvation that God has given you in Christ by renewing your faith in him and your obedience to him. 3. Receive Which brings us to number 3. Receive. We will experience God's blessings when our lives are aligned with his commands. I'm being very intentional how I say that. The second half of verse 10 talks about the windows of heaven being opened. It's talking about rain. And then in verse 11, we learn that the devourer will be destroyed. You know, the plague of locusts will end. And then the soil will once again be fruitful. The harvest will be plentiful. And then in verse 12, all the nations will call them blessed. Remember, God's people in Malachi's day were still under the Levitical framework. For them, there was a direct correlation between their tithing and the abundant blessing that God would give them. God was promising them that if they repented and renewed their commitment to him in their tithes, that yes, they would receive an abundance of God's blessings. But there's something else here. Did you notice that the language in verses 10-12 is the language of God's promise to Abraham? In God's covenant with Abraham, God promised to give Abraham's descendants an abundant land. And God promised that all the nations of the earth would be blessed through them. In other words, the promise here was a renewal of God's covenant promises with his people. The blessings they were promised were tied to their repentance and the renewal of their relationship with the Lord. For us, what's really important to understand is that the Levitical system and the covenant with Abraham have both been fulfilled in Christ. We cannot interpret these verses without understanding them through a Gospel lens. We can't say that if we are faithful in our gifts and offerings that God will materially bless us. No, rather, the blessings alluded to here are ultimately the blessings that we receive in Jesus Christ. He is the mediator of a new covenant. The priestly role and sacrifice itself have been fulfilled in him. Furthermore, the promise to Abraham about his seed and about all the nations of the earth being blessed are likewise fulfilled in Christ. Abraham's true seed, Jesus, bore the curse that our unfaithfulness deserves so that the blessings promised to Abraham might come to people from all nations. And speaking of curse, go back to verse 9. At the beginning of 9, the people were reminded of the curse of sin. Their failure to tithe and our failure to give, indeed condemn, as does any sin. But Jesus has satisfied our failure to meet these obligations and has likewise fulfilled the promise of blessing. What I am saying is that we dare not interpret Malachi 3's blessings to be material blessings. If we do so, we have failed to see the fulfillment of God's promises in Christ. The blessings spoken of here, like the “land of delight” ultimately point us beyond the material things of this world. They point to a new creation – one where the curse, mentioned here, is no more… and people from all nations will worship the Lord in his very presence forever. There are so-called preachers today who abuse this passage and who falsely promise material reward. For example, Joel Osteen said this about Malachi 3:10. He said, “Tithing is the key to financial blessings.” God wants us to have the overflowing part, he said, “but…we have to be faithful and obedient with the first part, giving.” There are so many things wrong about that. It misapplies the Levitical obligations and blessings. It completely misses the reference in these verses to God's covenant with Abraham. Rather than focus on repentance and renewal and our relationship with the Lord, which is what this passage is about, it instead focuses on us. It is worldly and man-centered and turns money into an idol, rather than turning us from our idolatry and back to the Lord. It misses the true Gospel, the grace of God in Christ Jesus. The message of Malachi 3 is not “give so that God will give more back to you.” No, rather it is, “give because God has already given you abundantly in Christ.” To bring this all together, yes, we are promised blessings in verses 10 through 12. But those blessings are spiritual blessings in Christ. When we repent and renew ourselves to the Lord in obedience to him, God blesses us in abundant ways. For one, he renews our relationship with him. To use the words here… When we return to him, he will return to us. When we seek by God's Spirit, to live in obedience to his Word, we will spiritually flourish with assurance and peace in our hearts, and perseverance in trials, and hope for the future. And all of it comes from and through the ministry of Christ, through which we have already received abundant blessings. We do not give in order to receive Christ; we give because in Christ we have already received far more than we could ever repay. Conclusion So, may we not rob God. Because in doing so, we are robbing ourselves. Rather, may we renew our hearts toward him in faith and obedience. May we generously and joyfully contribute to the work of the saints. And through that repentance and renewal, may we experience the abundant blessings that God has given us in Christ Jesus.

Verses 1-26 contains the names of the priests and Levites who were present at the dedication of the wall. From verses 27-43 the service of dedication is described by Nehemiah. Two choirs one led by Ezra and the other by Nehemiah start off together from the Dung Gate in opposite directions and meet halfway around the wall at the Water Gate and as they walked around they were rejoicing and singing the words of David's psalm of Thanksgiving. This Psalm was first sung at the bringing of the ark of the covenant to Jerusalem in the time of Davidverses 1 Chronicles 16verses8-36. The concluding verses of the chapter tell us of the service at the temple with further songs of thanksgiving and praise as well as the distribution of portions most likely from the thanksgiving and peace offerings to the priests, the Levites, the singers and the Gatekeepers. Amos 4 tells derisively and contemptuously the extreme avarice and control the sisters of the community of God had over their husbands. In verses 2-3 the LORD says that He cannot ignore such ruthless and callous behaviour, but will take them away by the Assyrian invaders, who will lead them with fishhooks. In verses 4-5 with rich irony, they are invited to Bethel - the house of God - to sin. Verses 6-11 outline the methods of chastisement sent one after another upon them, sadly these were all without any effect. Firstly, the withholding of rain and famine; secondly, blight and mildew on their crops; thirdly, locust plagues; fourthly, disease and destruction by the sword. God saw them as a stick in the fire and He used every known effort to pluck them out of the fireverses Jude verses 22-23. But the nation of Israel remains as unresponsive to Divine correction as Sodom and Gomorrah. For these reasons the nation must now prepare to face Yahweh in judgment. What a daunting prospect this would prove to be given His awesome and unlimited power. 2 Timothy is the last letter the Apostle Paul writes. The Apostle has been hunted throughout the Roman world as a criminal, and then taken to Rome and placed in a cold dark cell awaiting execution by beheading. The year is 63-64 AD. The fire which destroys half of the buildings in Rome was blamed on the Christians by Nero; and Paul as a recognised ringleader of the hated sect is to be made the chief scapegoat. The introduction to this letter additionally contains the greeting of mercy (to grace and peace) which start all the letters before the Apostle's second imprisonment; excepting Philemon which is a personal letter. As one gets older one becomes even more conscious of the need for Divine mercy - for without it we are all doomed. The words of this letter are Paul's last and chosen very carefully to warn and advise. The first great charge was to safeguard the deposit of the sound teachings which were believed. Timothy's love of the truth goes back to his mother and grandmother (Lois and Eunice). Timothy had been given the gift of prophecy by the laying on of the hands of the elders. Paul encourages this faithful young man to stir up that gift and to be invigorated to enthusiastically testify as to what Timothy knew to be true. What a hope he has embraced and he stands unshakable in his conviction that, "Jesus Christ had abolished death and brought life (Zoe) and immortality (deathlessness) to light through the gospel" (v10). Timothy is exhorted to follow the great example of faith and love that had been lived out and constantly exhibited by Paul. The Apostle says that he has fathered Timothy in the gospel. Sadly, in Paul's time of needing support he is abandoned by many. Paul names two in particular - Phygellus and Hermogenes - as foremost in his abandonment. But he commends Onesiphorus, who appears to have been killed for his going to Rome to aid the aged and suffering Apostle.

The lesson traces God's design for Israel's communal and spiritual life as Israel transitions into the Promised Land, focusing on justice, leadership, and purity of worship. It discusses the continuity from Deuteronomy 16's feasts—Passover, Weeks, and Booths—which foreshadow Christ's redemptive work and remind believers of God's past deliverance, provision, and presence. The text then shifts to rules for worship and justice: offerings must be pure, idolatry is strictly forbidden, and severe (but equitable) consequences are prescribed for apostasy, emphasizing fairness (e.g., requiring 2–3 witnesses) and showing both men and women are held equally accountable. Deuteronomy 17 establishes an early form of Israelite appellate court, requiring local disputes too difficult to resolve to be brought before priests and judges, whose decisions are binding—demonstrating principles of fairness, order, and deterrence. The passage also anticipates Israel's eventual desire for a king, prescribing that the king must be an Israelite, refrain from military buildup, excessive wealth, or many wives (to prevent pride and idolatry), and most importantly, must personally copy and continually study God's law to remain humble and obedient. Historical failures of Israel's kings (like Solomon) are noted as resulting from ignoring these instructions. The lesson continues into chapter 18, highlighting that the Levites (priests) are provided for by offerings rather than land, reinforcing dependence on God's provision. God's people are prohibited from occult practices, divination, and seeking supernatural knowledge through forbidden means, with a warning against influences that would turn them from God. The lesson culminates in God's promise to raise up a future “prophet like Moses”—interpreted as a direct prophecy of Jesus Christ, who uniquely fulfills the roles of Prophet, Priest, and King. Criteria are also given for distinguishing true from false prophets: their words must come true and align with God's revealed will. The overall point is that God's instructions, given through Moses, establish a community built on justice, holiness, and continuous dependence on God's leadership, ultimately pointing forward to Christ as the perfect fulfillment of these roles.

Nehemiah 11 gives the names of those returned exiles who live in Jerusalem and those who live in the surrounding villages. Their names and the work for which they are responsible is very important in the Bible. Those in Jerusalem include priests, Levites and singers; gatekeepers (all of those were very important roles for the worshipping of the nation). From the villages particular mention is made of the craftsmen who despite the great difficulty in building put themselves and their families in peril because of their love for their brothers and sisters and for their God.Amos 3 tells of the close and unique relationship God has with His people, Israel. This means that the nation had a great responsibility to Him, as their Father; and that He would chastise them for ignoring His commandments. Sadly, the nation of Israel by their actions in joining themselves to their idols had severed their association and agreement with their Sovereign. Israel was walking in the opposite direction than what He asks of them. Four analogies are provided of cause and effect. The lion roars when the prey is caught; the fowler does not take up a trap until he has snared a bird; fear comes upon a person when the warning trumpet sounds an alarm; likewise, the Lord GOD will not send chastisement without first warning His people via His servants, the prophets. Yahweh would roar in visiting His people with the consequences of their actions. The prophet says the surrounding nations will see the justice of the LORD's judgments. It seems that because of Israel's covetousness it is impossible for them to act justly. The. accumulated wealth of the rich will always justifiably attract plunder (cp Romans 2verses2-11; James 5verses1-6). Bethel was the place where the worshipping of God had in the past been central to the nation's instruction in the ways of God. This city, which means "the House of God" will be laid waste.1 Timothy 6 says that servants must honourably bear the responsibility of faithful service. The chapter next sounds a warning against false teachers and this is followed by one of the greatest, and possibly the hardest, lesson to learn - i.e. that godliness with contentment is the greatest profit a believer can have in life. We can take nothing with us when we die. All that is important is the legacy that the Almighty sees - a life of devotion to Him and service to others - a life rich in good works. To pursue any other course is a guarantee of frustration and sorrow (just as Balaam found out). Verse 10 tells us, "the love of money" (Greek "philaguros" - literally "lover of silver" which has in Greek the numeric value of 666) is 'a root of all kinds of evil'. In verses 11-16 Timothy (and each believer) is urged to fight the fight of faith following the example of the Lord Jesus Christ, who gave a faithful witness before Pontius Pilate - costing our Lord Jesus his life. Jesus will, on his return to earth, set up the glorious kingdom of God demonstrating the power and honour of the King Invisible (God the Almighty Father) and the benefits that will come to those who live life by this guide. The letter concludes with a reminder to safeguard the deposit which had been committed to Timothy and a charge to the rich to avoid pride. The rich are counselled to use their God given resources to benefit others (the lesson being based on the life of Hezekiah cp2 Kings 20verses12-16). Let us learn godliness with contentment; richness in faith and loving works to others - pause and ponder.

Nehemiah 11 gives the names of those returned exiles who live in Jerusalem and those who live in the surrounding villages. Their names and the work for which they are responsible is very important in the Bible. Those in Jerusalem include priests, Levites and singers; gatekeepers (all of those were very important roles for the worshipping of the nation). From the villages particular mention is made of the craftsmen who despite the great difficulty in building put themselves and their families in peril because of their love for their brothers and sisters and for their God. Amos 3 tells of the close and unique relationship God has with His people, Israel. This means that the nation had a great responsibility to Him, as their Father; and that He would chastise them for ignoring His commandments. Sadly, the nation of Israel by their actions in joining themselves to their idols had severed their association and agreement with their Sovereign. Israel was walking in the opposite direction than what He asks of them. Four analogies are provided of cause and effect. The lion roars when the prey is caught; the fowler does not take up a trap until he has snared a bird; fear comes upon a person when the warning trumpet sounds an alarm; likewise, the Lord GOD will not send chastisement without first warning His people via His servants, the prophets. Yahweh would roar in visiting His people with the consequences of their actions. The prophet says the surrounding nations will see the justice of the LORD's judgments. It seems that because of Israel's covetousness it is impossible for them to act justly. The. accumulated wealth of the rich will always justifiably attract plunder (cp Romans 2verses2-11; James 5verses1-6). Bethel was the place where the worshipping of God had in the past been central to the nation's instruction in the ways of God. This city, which means "the House of God" will be laid waste. 1 Timothy 6 says that servants must honourably bear the responsibility of faithful service. The chapter next sounds a warning against false teachers and this is followed by one of the greatest, and possibly the hardest, lesson to learn - i.e. that godliness with contentment is the greatest profit a believer can have in life. We can take nothing with us when we die. All that is important is the legacy that the Almighty sees - a life of devotion to Him and service to others - a life rich in good works. To pursue any other course is a guarantee of frustration and sorrow (just as Balaam found out). Verse 10 tells us, "the love of money" (Greek "philaguros" - literally "lover of silver" which has in Greek the numeric value of 666) is 'a root of all kinds of evil'. In verses 11-16 Timothy (and each believer) is urged to fight the fight of faith following the example of the Lord Jesus Christ, who gave a faithful witness before Pontius Pilate - costing our Lord Jesus his life. Jesus will, on his return to earth, set up the glorious kingdom of God demonstrating the power and honour of the King Invisible (God the Almighty Father) and the benefits that will come to those who live life by this guide. The letter concludes with a reminder to safeguard the deposit which had been committed to Timothy and a charge to the rich to avoid pride. The rich are counselled to use their God given resources to benefit others (the lesson being based on the life of Hezekiah cp 2 Kings 20verses12-16). Let us learn godliness with contentment; richness in faith and loving works to others - pause and ponder.

ZERUBBABEL – A Series By Heidi Wysman Share real hope with your family, friends, and community! - Hope 103.2 (hope1032.com.au) In the second month of the second year after their arrival at the house of God in Jerusalem, Zerubbabel son of Shealtiel, Joshua son of Jozadak and the rest of the people (the priests and the Levites and all who had returned from the captivity to Jerusalem) began the work. EZRA 3:8a From the New International Version Send the Real Hope team a messageListen to more from our Hope Podcasts collection at hopepodcasts.com.au. And send the team a message via Hope 103.2’s app, Facebook or Instagram. See omnystudio.com/listener for privacy information.See omnystudio.com/listener for privacy information.

Send us a textA voice cries: “In the wilderness prepare the way of the Lord. John the Baptist is explaining to a Jerusalem committee of priests and Levites, that Jesus is the eternally existing God.  God bless you today and I encourage you to spend time in God's Word https://www.instagram.com/biblicaltapestry/https://www.facebook.com/HyperNike12

Verses 1-4 of Nehemiah 7 tells us that although the walls of Jerusalem had been rebuilt the houses had not yet been built. This left the city unprotected. From verses 5-65 the genealogies of the entire 42,360 returned exiles was recorded, with more than half of those verses being about the priests, the Levites and the Nethenim - indicating the importance of these to the newly reconstituted kingdom of Judah. It was essential that the credentials of a priest descended from Aaron be established for correct worship. The remaining verses record the gifts given by the people for worship.Joel 2 records the progress of the unstoppable Babylonian army. They are described as Yahweh's army, who are to execute his judgements on the "day of Yahweh". From verses 12-17 recorded an impassioned plea to return to their God. They needed to "rend their hearts, and not their clothes" (v13) for their Sovereign's loving kindness, grace and mercy have never left the One who so revealed Himself to Moses in Exodus 34verses6-7. So, if their LORD found a repentant people He would bless them. Those blessings are described in verses 18-27. They would see God's people eternally blessed. From verses 28-32 we have outlined for us how Yahweh would bring that blessing through the work of the Holy Spirit outpoured at the times of the Lord Jesus Christ- the Messiah of Israel, who would bring salvation to all - Jews and Gentiles alike on the basis of faith (or belief) starting in Jerusalem (Mount Zion). Compare this chapter to Acts2verses14-41 and Romans 10verses8-17.The greetings and salutations commencing 2 Thessalonians are identical to Paul's other letters except for the pastoral epistles (1 Timothy; 2 Timothy; Titus). In chapter 1 verses 3-4 the Apostle thanks God for the Thessalonican brothers and sisters, whose faith was growing and their love increasing. Despite persecution they were steadfast for the gospel. From verses 5-12 Paul urges for that patience to continue for it will receive the promised reward at the second coming, and kingdom, of our Lord Jesus Christ. Our Lord when he comes with the angels will also avenge his faithful. The persecutors of the believers will then receive what they deserve. Chapter 2 tells that before the Lord will come there will be a huge forsaking of the true belief and a system of deceit, which pretends to be the truth will arise in the earth. The words translated "falling away" and "lawlessness" both in the Greek language have the numerical value of 666 (compare Revelation 13verses16-18). From the other identifying features in this chapter and those within the book of Revelation tells us that this is the Roman Catholic Church with the Pope as its head.Note that the delusion which allowed this system to develop came about because those who fell away "received not the love of the Truth" (v10). From verses 13-17 the Apostle urges them to stand firm for the faith.Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow

Wesley Wright Lighthouse Bible Church Sunday, November 16, 2025 Ye are holy unto the Lord Ezr 8:1-36 Remember from last week: Artaxerxes gave full support to the work Ezra is coming to Babylon to set things in order Ezra is part of a second group leaving Babylon for Jerusalem Ezr 8:1-13 lists the families that went up with Ezra in the second wave to Jerusalem. No Levites in the group (Ezr 8:15) is a big deal. Ezra, as a reminder, was a part of the Levitical priesthood. Neh 12:1-7 Levites alone had the responsibility of maintaining temple operations. All priests were Levites, but not all Levites were priests. Num 1:47-54 Deu... for full notes: http://www.lbible.org/index.php?proc=msg&sf=vw&tid=1763

Friday Bible Study (11/7/25) // Ezra 2: 41-70- (ESV) // The Exiles Return41 The singers: the sons of Asaph, 128. 42 The sons of the gatekeepers: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, and the sons of Shobai, in all 139.43 The temple servants: the sons of Ziha, the sons of Hasupha, the sons of Tabbaoth, 44 the sons of Keros, the sons of Siaha, the sons of Padon, 45 the sons of Lebanah, the sons of Hagabah, the sons of Akkub, 46 the sons of Hagab, the sons of Shamlai, the sons of Hanan, 47 the sons of Giddel, the sons of Gahar, the sons of Reaiah, 48 the sons of Rezin, the sons of Nekoda, the sons of Gazzam, 49 the sons of Uzza, the sons of Paseah, the sons of Besai, 50 the sons of Asnah, the sons of Meunim, the sons of Nephisim, 51 the sons of Bakbuk, the sons of Hakupha, the sons of Harhur, 52 the sons of Bazluth, the sons of Mehida, the sons of Harsha, 53 the sons of Barkos, the sons of Sisera, the sons of Temah, 54 the sons of Neziah, and the sons of Hatipha.55 The sons of Solomon's servants: the sons of Sotai, the sons of Hassophereth, the sons of Peruda, 56 the sons of Jaalah, the sons of Darkon, the sons of Giddel, 57 the sons of Shephatiah, the sons of Hattil, the sons of Pochereth-hazzebaim, and the sons of Ami.58 All the temple servants and the sons of Solomon's servants were 392.59 The following were those who came up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer, though they could not prove their fathers' houses or their descent, whether they belonged to Israel: 60 the sons of Delaiah, the sons of Tobiah, and the sons of Nekoda, 652. 61 Also, of the sons of the priests: the sons of Habaiah, the sons of Hakkoz, and the sons of Barzillai (who had taken a wife from the daughters of Barzillai the Gileadite, and was called by their name). 62 These sought their registration among those enrolled in the genealogies, but they were not found there, and so they were excluded from the priesthood as unclean. 63 The governor told them that they were not to partake of the most holy food, until there should be a priest to consult Urim and Thummim.64 The whole assembly together was 42,360, 65 besides their male and female servants, of whom there were 7,337, and they had 200 male and female singers. 66 Their horses were 736, their mules were 245, 67 their camels were 435, and their donkeys were 6,720.68 Some of the heads of families, when they came to the house of the Lord that is in Jerusalem, made freewill offerings for the house of God, to erect it on its site. 69 According to their ability they gave to the treasury of the work 61,000 darics[a] of gold, 5,000 minas[b] of silver, and 100 priests' garments.70 Now the priests, the Levites, some of the people, the singers, the gatekeepers, and the temple servants lived in their towns, and all the rest of Israel[c] in their towns.Footnotesa. Ezra 2:69 A daric was a coin weighing about 1/4 ounce or 8.5 gramsb. Ezra 2:69 A mina was about 1 1/4 pounds or 0.6 kilogramc. Ezra 2:70 Hebrew all IsraelWebsite: ⁠https://mbchicago.org⁠ FOLLOW US Facebook: ⁠  / mbc.chicago  ⁠ Instagram: ⁠  / mbc.chicago  ⁠ TikTok: ⁠  / mbc.chicago  ⁠ Podcasts: Listen on Apple, Spotify & others TO SUPPORT US Zelle to: info@mbchicago.org Website: ⁠https://mbchicago.org/give⁠ Venmo: ⁠https://venmo.com/mbchurch⁠ DAF Donations: ⁠https://every.org/mbc.chicago⁠ PayPal: ⁠https://paypal.com/donate/?hosted_but...⁠ ⁠#Ezra⁠ ⁠#DanielBatarseh⁠ ⁠#BibleStudy⁠ ⁠#mbchicago⁠ ⁠#mbcchicago⁠ ⁠#Bible⁠ ⁠#versebyverse⁠ ⁠#church⁠ ⁠#chicago⁠ ⁠#livechurch⁠ ⁠#churchlive⁠ ⁠#chicagochurch⁠ ⁠#chicagochurches⁠ ⁠#sermon⁠ ⁠#bibleexplained⁠ ⁠#bibleproject⁠ ⁠#bibleverse⁠ ⁠#bookbybook⁠ ⁠#oldtestament⁠ ⁠#explained

When you have entered the land the Lord your God is giving you as an inheritance and have taken possession of it and settled in it, 2 take some of the first fruits of all that you produce from the soil of the land the Lord your God is giving you and put them in a basket. Then go to the place the Lord your God will choose as a dwelling for his Name 3 and say to the priest in office at the time, “I declare today to the Lord your God that I have come to the land the Lord swore to our ancestors to give us.” 4 The priest shall take the basket from your hands and set it down in front of the altar of the Lord your God. 5 Then you shall declare before the Lord your God: “My father was a wandering Aramean, and he went down into Egypt with a few people and lived there and became a great nation, powerful and numerous. 6 But the Egyptians mistreated us and made us suffer, subjecting us to harsh labor. 7 Then we cried out to the Lord, the God of our ancestors, and the Lord heard our voice and saw our misery, toil and oppression. 8 So the Lord brought us out of Egypt with a mighty hand and an outstretched arm, with great terror and with signs and wonders. 9 He brought us to this place and gave us this land, a land flowing with milk and honey; 10 and now I bring the first fruits of the soil that you, Lord, have given me.” Place the basket before the Lord your God and bow down before him. 11 Then you and the Levites and the foreigners residing among you shall rejoice in all the good things the Lord your God has given to you and your household. 8 So the Lord brought us out of Egypt with a mighty hand and an outstretched arm, with great terror and with signs and wonders. 9 He brought us to this place and gave us this land, a land flowing with milk and honey; 10 and now I bring the first fruits of the soil that you, Lord, have given me.” Place the basket before the Lord your God and bow down before him. 

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

Friday Bible Study (10/31/25) // Ezra 2:1-40- (ESV) // The Exiles Return Now these were the people of the province who came up out of the captivity of those exiles whom Nebuchadnezzar the king of Babylon had carried captive to Babylonia. They returned to Jerusalem and Judah, each to his own town. 2 They came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah.The number of the men of the people of Israel: 3 the sons of Parosh, 2,172. 4 The sons of Shephatiah, 372. 5 The sons of Arah, 775. 6 The sons of Pahath-moab, namely the sons of Jeshua and Joab, 2,812. 7 The sons of Elam, 1,254. 8 The sons of Zattu, 945. 9 The sons of Zaccai, 760. 10 The sons of Bani, 642. 11 The sons of Bebai, 623. 12 The sons of Azgad, 1,222. 13 The sons of Adonikam, 666. 14 The sons of Bigvai, 2,056. 15 The sons of Adin, 454. 16 The sons of Ater, namely of Hezekiah, 98. 17 The sons of Bezai, 323. 18 The sons of Jorah, 112. 19 The sons of Hashum, 223. 20 The sons of Gibbar, 95. 21 The sons of Bethlehem, 123. 22 The men of Netophah, 56. 23 The men of Anathoth, 128. 24 The sons of Azmaveth, 42. 25 The sons of Kiriath-arim, Chephirah, and Beeroth, 743. 26 The sons of Ramah and Geba, 621. 27 The men of Michmas, 122. 28 The men of Bethel and Ai, 223. 29 The sons of Nebo, 52. 30 The sons of Magbish, 156. 31 The sons of the other Elam, 1,254. 32 The sons of Harim, 320. 33 The sons of Lod, Hadid, and Ono, 725. 34 The sons of Jericho, 345. 35 The sons of Senaah, 3,630.36 The priests: the sons of Jedaiah, of the house of Jeshua, 973. 37 The sons of Immer, 1,052. 38 The sons of Pashhur, 1,247. 39 The sons of Harim, 1,017.40 The Levites: the sons of Jeshua and Kadmiel, of the sons of Hodaviah, 74.Website: https://mbchicago.org FOLLOW US Facebook:   / mbc.chicago   Instagram:   / mbc.chicago   TikTok:   / mbc.chicago   Podcasts: Listen on Apple, Spotify & others TO SUPPORT US Zelle to: info@mbchicago.org Website: https://mbchicago.org/give Venmo: https://venmo.com/mbchurch DAF Donations: https://every.org/mbc.chicago PayPal: https://paypal.com/donate/?hosted_but... #Ezra #DanielBatarseh #BibleStudy #mbchicago #mbcchicago #Bible #versebyverse #church #chicago #livechurch #churchlive #chicagochurch #chicagochurches #sermon #bibleexplained #bibleproject #bibleverse #bookbybook #oldtestament #explained

The discovery of a dam in Iron Age Jerusalem speaks highly about the Judean state's ability to organize public works projects to meet evolving public needs. The fact that they put their capital in Jerusalem in the first place, where the only water is underground, also says something about their, umm, common sense. Still, if its the view you're after, there's no better place!

In this powerful teaching, we dive deep into the significance of reverence, consecration, and praise as seen in 1 Chronicles 15 & 16, Acts 3, and Jeremiah 1.

Many modern Christians insist, “We don't have priests — only pastors.” But both Scripture and the early Church tell a different story. In this episode, Dr. Stephen Boyce of The FACTS Podcast uncovers how the Bible and the earliest Christian writings describe bishops, presbyters, and deacons as the new Temple order — high priests, priests, and Levites serving Christ, our Great High Priest.From the Book of Hebrews to 1 Peter, Revelation, the Didache, and 1 Clement, we see a consistent pattern: the Church understood her ministers as participating in Christ's priesthood, not replacing it. Discover how the first Christians viewed the Eucharist as a true offering, how bishops inherited the role of high priest, and why denying the priesthood of pastors ignores both biblical typology and apostolic history.If you've ever heard someone say “we don't have priests,” this episode will show why Scripture and history disagree — and why reclaiming the language of priesthood restores the Church's true identity as a kingdom of priests.If you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Stephen Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7 #StephenBoyce  #FACTSPodcast  #ChristianHistory  #BiblicalPriesthood  #EarlyChurch  #Hebrews  #1Peter  #Revelation  #Didache  #1Clement  #KingdomOfPriests  #ApostolicSuccession  #Catholic  #Anglican  #Patristics  #ChurchFathers

Sermon by Rev. Dr. Derek R. Davenport.We are so glad that you are hereas we all aspire to be a church where the Gospel of Jesus Christis faithfully proclaimed and faithfully livedin grateful response to God's love.Interested in viewing our order of worship bulletin & song book? Click here to find the PDFs: https://sewickleypresby.org/resources/live-streaming-and-services/live-service-9-am/Please help support our ongoing ministriesby considering giving online: https://sewickleypresby.org/give/ Scripture Reading Ezra 3:10-13 When the builders laid the foundation of the temple of the Lord, the priests in their vestments and with trumpets, and the Levites (the sons of Asaph) with cymbals, took their places to praise the Lord, as prescribed by David king of Israel. With praise and thanksgiving they sang to the Lord: “He is good; his love toward Israel endures forever.” And all the people gave a great shout of praise to the Lord, because the foundation of the house of the Lord was laid. But many of the older priests and Levites and family heads, who had seen the former temple, wept aloud when they saw the foundation of this temple being laid, while many others shouted for joy. No one could distinguish the sound of the shouts of joy from the sound of weeping, because the people made so much noise. And the sound was heard far away. Support the show

2 Chronicles 29 says that Hezekiah was 25 when he began to rule and reigned for 29 years. Hezekiah walks in the ways of David (his spiritual father). Hezekiah was Judah's greatest ever king - read the testimony in 2 Kings 18 verse 5. This king cleanses the temple from the filth of his father, Ahaz. The Levites had to assist the priests with the task. Note the power of the words of verse 17 - the dedicated work began on the first day of his first month. They prepare for the Passover massive sacrifices and the offerings began as the music of praise and worship began. Seventy bulls were offered representing the 70 nations (Deuteronomy 32:8). Despite the suddenness of what the king did the people rejoiced and supported the Feast.Daniel 9 tells of the prophet's sadness when he realises that the exiles would be in Babylon for 70 years as spoken by Jeremiah in chapter 25. From verses 3-19 Daniel in his prayer confesses his sin and that of the nation expressing that they deserve what had befallen them. From the time he commences praying the angel Gabriel is sent to the beloved prophet to give him understanding of what is termed "the 70 weeks prophecy". That prophecy concerns the work of the Lord Jesus Christ - Messiah the Prince to bring in a "righteousness of the ages". The work is completed between AD30 with the crucifixion and the 70 weeks ending in AD32 with the stoning of Stephen. Each of the segments mentioned can be precisely dated from the archaeological records which exist. Because of the great sin of the nation in crucifying the Lord of glory and refusing the short period provided for repentance Rome would come and destroy Jerusalem. The year was AD33 when we read in Acts 9 of the conversion of Saul of Tarsus. Saul is seeking to destroy the believers in Christ who dwelt in Damascus. Saul presses on as the fierce Syrian sun burns brightly in the sky. Saul is blinded by a light stronger than the sun and he is stirred by a voice that he may well have known, "Saul, Saul why are you persecuting me?" The Syriac Pashito, whose phrase, "It is hard for you to kick against the goads" is added to the English KJV. Saul's response is, "Who are you Lord?" With his eyes blinded and his mind in total turmoil and his entire world view turned upside down (as would be said of him in Acts 17:6) he is led by the hand into the city to await instructions. For three days Saul neither ate nor drank. Ananias is told to go to Saul to lay hands on him to recover Saul's sight. Ananias is further told of Saul's mission which Almighty God has marked out for him. Saul is a chosen vessel to take Christ's message before kings. Ananias goes to the street which ironically named "Straight". Ramsay says in his book that it was the most crooked street in all Damascus. Ananias courageously lays his hands on Saul and restores his sight and imparts to Saul the Holy Spirit. Saul preaches Jesus in the Damascene synagogues to the astonishment of all. From there Saul goes to Jerusalem and seeks association with the believers, who shun him believing that Saul is using a ruse to get among them. Respite from persecution is granted to the ecclesias. Peter heals Aeneas at Lydda slightly inland from Joppa; then at Joppa he is shown the clothes that Dorcas had made for the widows and orphans before her decease. Peter raises her to life to continue her work and from there Peter he goes to the house of Simon the tanner. We might pose a question: Did Peter go to the house of a tanner to prepare himself to accept that ceremonial uncleanness was no longer relevant as we will see in our reading tomorrow from Acts 10?Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow

Friday Bible Study (10/24/25) // Ezra 1:1 (ESV) //The Proclamation of Cyrus1 In the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing:2 “Thus says Cyrus king of Persia: The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. 3 Whoever is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and rebuild the house of the Lord, the God of Israel—he is the God who is in Jerusalem. 4 And let each survivor, in whatever place he sojourns, be assisted by the men of his place with silver and gold, with goods and with beasts, besides freewill offerings for the house of God that is in Jerusalem.”5 Then rose up the heads of the fathers' houses of Judah and Benjamin, and the priests and the Levites, everyone whose spirit God had stirred to go up to rebuild the house of the Lord that is in Jerusalem. 6 And all who were about them aided them with vessels of silver, with gold, with goods, with beasts, and with costly wares, besides all that was freely offered. 7 Cyrus the king also brought out the vessels of the house of the Lord that Nebuchadnezzar had carried away from Jerusalem and placed in the house of his gods. 8 Cyrus king of Persia brought these out in the charge of Mithredath the treasurer, who counted them out to Sheshbazzar the prince of Judah. 9 And this was the number of them: 30 basins of gold, 1,000 basins of silver, 29 censers, 10 30 bowls of gold, 410 bowls of silver, and 1,000 other vessels; 11 all the vessels of gold and of silver were 5,400. All these did Sheshbazzar bring up, when the exiles were brought up from Babylonia to Jerusalem.Website: https://mbchicago.org FOLLOW US Facebook:   / mbc.chicago   Instagram:   / mbc.chicago   TikTok:   / mbc.chicago   Podcasts: Listen on Apple, Spotify & others TO SUPPORT US Zelle to: info@mbchicago.org Website: https://mbchicago.org/give Venmo: https://venmo.com/mbchurch DAF Donations: https://every.org/mbc.chicago PayPal: https://paypal.com/donate/?hosted_but... #Ezra #DanielBatarseh #BibleStudy #mbchicago #mbcchicago #Bible #versebyverse #church #chicago #livechurch #churchlive #chicagochurch #chicagochurches #sermon #bibleexplained #bibleproject #bibleverse #bookbybook #oldtestament #explained

How did Persian mythology seep into the texts of the Hebrew Bible? In this week's Biblical Time Machine, Helen and Lloyd are joined by Professor Mark Leuchter, who has recently argued that the 'dynastic myth-making' of the Persian Achaemenid rulers left its mark on Second Temple Jewish texts. Drawing on cognitive science, postcolonial theory, ancient letters and iconography, Mark guides us through the complex world of Persian myth-making and its effects on the Hebrew Bible. Mark Leuchter is Professor of Hebrew Bible and Ancient Judaism and Director of Jewish Studies at Temple University in Philadelphia. His publications include The Levites and the Boundaries of Israelite Identity (Oxford University Press, 2017) and more recently An Empire Far And Wide: The Achaemenid Dynastic Myth and Jewish Scribes in the Late Persian Period (Oxford University Press, 2024). He is one of the editors of the New Oxford Bible Commentary and is an executive board member of the Canadian Society for Biblical Studies. If you would like to gain a sense of the ancient Persian empire – the largest of its time – check out this map from our friends at SBL Bible Odyssey. SUPPORT BIBLICAL TIME MACHINEIf you enjoy the podcast, please (pretty please!) consider supporting the show through the Time Travellers Club, our Patreon. We are an independent, listener-supported show (no ads!), so please help us continue to showcase high-quality biblical scholarship with a monthly subscription.DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos, creator of Biblical Time Machine. Season 4 produced by John Nelson.

Matthew Knabe, who recounts his journey through the music industry and the transformative role of faith in his life, joins us on the podcast today. This discussion underscores the complexities of navigating transitions in life and ministry, emphasizing the importance of both personal reflection and community engagement as we move through various seasons of our life. As we delve into these themes, we invite listeners to consider their own paths and the legacies they wish to cultivate. On Back Channel with Foth, Dick Foth, articulates the notion that traditional retirement, often perceived as a cessation of work, may not be biblically substantiated, drawing upon scriptural references to the Levites and their designated service timelines. He further contemplates the implications of retiring from responsibilities while simultaneously advocating for continued contributions to one's community and the nurturing of emerging leaders. : The concept of retirement is not explicitly mentioned in the Bible, particularly regarding the Levites, who served until the age of fifty before retiring from regular duties. As individuals transition through different life stages, their roles and contributions evolve, with the potential for meaningful engagement remaining regardless of age. The importance of self-care and reflection is emphasized, particularly for those in ministry, as they navigate their responsibilities and personal well-being. A balanced life encompasses work, rest, and leisure, which is essential for preventing burnout and maintaining overall health and productivity.

This week, we continue in Psalm 134, a passage dedicated to those who have felt unseen or forgotten. As the final Song of Ascent, it reminds us that God sees and values those who serve Him in quiet, hidden moments, just as the priests and Levites kept watch in the temple through the night. We are encouraged that our faithful service matters to God, and He is always deserving of our praise.

The Bible never hides the mess that happens when sinful people collide. It doesnt take much to recognize that since Adam and Eve were promised a descendant who would crush the head of the serpent, the story of Gods people is one of dysfunction. All who make up Jesus family tree include broken and messy people. When we come to Genesis 29, we meet Jacoba deceiverand Leah, the woman no one wanted. But their story began long before this moment. God had promised Abraham that through his descendants would come a child who would bless all nations. That promise passed to Isaac, and before his twins were born, God declared,The older shall serve the younger (Gen. 25:23). Jacob deceived his aging father, stole his brothers blessing, and fled for his life. Alone in the wilderness, with only a stone for a pillow, God met him in a dream.I am the LORD, the God of Abraham and the God of Isaac. The land on which you lie I will give to you and to your offspring and in you all the families of the earth shall be blessed. Behold, I am with you and will keep you wherever you go (Gen. 28:1315). God didnt appear to Jacob because he finally got his act togetherHe showed up in Jacobs mess. Thats the beauty of grace: God steps into our brokenness, keeps His promises, and accomplishes His plan through imperfect people. Later, God gave him the name Israel, but for the purpose of this sermon, we will continue to refer to him as Jacob (Gen. 35:9-21). Outside of Eden We Want Rachel (Gen. 29:1-20) When Laban heard his nephew had arrived, heran to meet him, and embraced him and kissed him, and brought him to his house(Gen. 29:13). Jacob stayed with his uncle for a month, and during that time he fell in love with Labans younger daughter, Rachel (v. 18). Why did Jacob love Rachel? The text tells us:Now Laban had two daughters; the name of the older was Leah, and the name of the younger was Rachel. And Leahs eyes were weak, but Rachel was beautiful in figure and appearance(vv. 1617). Were not told exactly what it means that Leahs eyes were weak. Some think she was cross-eyed or simply lacked the beauty that her younger sister possessed. Whatever the case, the contrast is clearLeah was plain, but Rachel was striking. Even their names hint at the difference:Leahmay mean wild cow or gazelle, whileRachelmeans ewe or lamba softer, more affectionate name. Rachel was beautiful, and Jacob was captivated. When Laban offered to pay Jacob for his work, Jacob didnt ask for wageshe offered seven years of labor for Rachels hand. Laban agreed.So Jacob worked seven years to pay for Rachel. But his love for her was so strong that it seemed to him but a few days(Gen. 29:20, NLT). Rachel was the apple of his eyethe treasure of his heart. To Jacob, life with Rachel promised the happiness he had always longed for. And isnt that what we all want? On this side of Eden, every heart searches for a Rachelsomeone or something we believe will complete us. We might not call it Rachel, but we chase it in our stories, our dreams, and our longings. We dont want Leah. We want Rachel. If the Bible repeats something, we need to pay attention to it. But, if the Bible repeats something three times, it elevates it to the superlative degree as something super important. Three times we are told of Jacobs love for Rachel: Now Jacob loved Rachel, so he said, I will serve you seven years for your younger daughter Rachel. (Gen. 29:18) So Jacob served seven years for Rachel, and they seemed to him like only a few days because of his love for her. (Gen. 29:20) So Jacob had relations with Rachel also, and indeed he loved Rachel more than Leah, and he served with Laban for another seven years. (Gen. 29:30) Guess how many times we are told that Jacob loved Leah. Zero. In fact, when it comes to love, here is what we are told: Now the Lord saw that Leah was unloved, and He opened her womb, but Rachel was unable to have children (v. 31). Outside of Eden We Get Leah (Gen. 29:21-30) After Jacob completed the seven years he had promised his uncle, he was ready to receive what his heart had longed for.Then Jacob said to Laban, Give me my wife, for my time is completed, that I may have relations with her. So Laban gathered all the people of the place and held a feast(Gen. 29:2122). Finally, Jacob believed life was about to become sweet. The wedding celebration began, the food was served, and the wine flowed freely. When the bride was brought to himveiled and under cover of nightJacob, likely feeling content and confident, welcomed her.Now in the evening he took his daughter Leah and brought her to him; and Jacob had relations with her.... So it came about in the morning that, behold, it was Leah!(Gen. 29:23, 25a). Morning light brought a brutal truth. The woman beside him was not Rachelthe love of his lifebut Leah, the weak-eyed daughter whose very name meant wild cow. Jacob was furious. He had been deceivedjust as he had once deceived his brother Esau. His dream of happiness, shattered.And he said to Laban, What is this that you have done to me? Was it not for Rachel that I served you? Why then have you deceived me?(v. 25). But Laban, the master manipulator, calmly replied,It is not the practice in our place to marry off the younger before the firstborn. Complete the week of this one, and we will give you the other also for the service which you shall serve with me for another seven years(vv. 2627). Jacob was trappedused for free labor once again. He was tricked into taking the daughter he hadnt chosen, and bartered into another seven years for the one he loved. Unfortunately for Leah, she was stuck in the middle of all the drama. Outside of Eden There is Still Hope The marriage that Jacob was tricked into began with a week-long celebration. Laban insisted Jacob complete the festivities with Leah, giving enough time for her to become pregnant. Yet Jacob was eager for the days to end, and as soon as the week was over, he immediately married Rachel. Driven by the selfish motives of both Jacob and Laban, Leah found herself trappedcaught between their desires and loved by no one. Leah was rejected, while Rachel was cherished. The striking irony in Leahs story is that, while she was overlooked by everyone else, God loved her: Now the Lord saw that Leah was unloved, and He opened her womb, but Rachel was unable to have children (v. 31). Despite Gods blessings with each child, Leahs deepest longing, which was for her husbands love, remained out of reach. After every birth, Leah hoped that her husband would finally love her, yet that hope was continually unfulfilled. Consider how Leah responded after each of her first four child were born: Leah conceived and gave birth to a son, and named him Reuben, for she said, Because the Lord has seen my affliction; surely now my husband will love me. (v. 32) Then she conceived again and gave birth to a son, and said, Because the Lord has heard that I am unloved, He has therefore given me this son also. So she named him Simeon. (v. 33) And she conceived again and gave birth to a son, and said, Now this time my husband will become attached to me, because I have borne him three sons. Therefore he was named Levi. (v. 34) And she conceived again and gave birth to a son, and said, This time I will praise the Lord. Therefore she named him Judah. Then she stopped having children. (v. 35) I wish Leahs story ended with her praising theLORD, but it didnt. She continued to seek Jacobs affection by giving him what Rachel could notchildren. Just as Sarah gave Hagar to Jacob, Rachel followed the same pattern when she could not conceive, unwilling to trust Gods timing. What followed was a rivalry between Leah and Rachel, each striving to win Jacobs love by giving him more sons. Both even gave their servants to Jacob, and through them, four more sons were born. In time, God blessed Leah with two additional sons and a daughter, yet her longing for her husbands love was never fulfilled (seeGen. 30:1921). Rachel, meanwhile, bore only two sonsJosephand, finally,Benjamin, the only son Jacob named. Then they journeyed on from Bethel; but when there was still some distance to go to Ephrath, Rachel began to give birth and she suffered severe difficulties in her labor. And when she was suffering severe difficulties in her labor, the midwife said to her, Do not fear, for you have another son! And it came about, as her soul was departing (for she died), that she named him Ben-oni; but his father called him Benjamin(Gen. 35:1618). Application The irony in Leahs story is striking: although she was overlooked by her father, unloved by her husband, and scorned by her younger sister, she was shown favor by God. Leah became the mother of seven children, including Levi and Judah. Through Levi, the priestly lineage was established, and through Judah, the royal line was formeda line that ultimately led to the birth of Jesus Christ! The promise God made to Adam and Eve, Noah, Abraham, Isaac, and Jacob... was Leahs promise. Listen to the prophetic blessing pronounced upon Judah by Jacob in Genesis 49:8-10, As for you, Judah, your brothers shall praise you;your hand shall be on the neck of your enemies;your fathers sons shall bow down to you. Judah is a lions cub;from the prey, my son, you have gone up.He crouches, he lies down as a lion,and as a lion, who dares to stir him up? The scepter will not depart from Judah,nor the rulers staff from between his feet,until Shiloh comes;and to him shall be the obedience of the peoples. The ugly wife was loved by God! Leah couldnt have seen it then, but the beauty God would bring through her lineage is staggering. Her name may meanweary,exhausted,gazelle, or evenwild cowyet through her would come the Deliverer promised to Adam and Eve, to Noah, to Abraham and Sarah, to Isaac, and now to Jacob. She was the wife no one loved or treasured, except God Himself. From Leahs sons came the tribe ofLevi, the tribe set apart to oversee the worship and sacrificial life of Israel. From the Levites, God appointed theHigh Priest, chosen from Aarons line, to mediate between God and His people. Upon his chest he wore a sacred breastplate adorned with twelve precious stones, each set in gold and engraved with the name of one of Israels tribes. Thefirst stone,sardiusa deep red rubyrepresentedReuben, whose name meansBehold, a son!Thelast stone,jasper, representedBenjamin, meaningson of my right hand. Leahs legacy was not measured by Jacobs affection but by Gods covenantal love. Through the unloved wife, God brought forth the priesthood that pointed to the Great High PriestJesus Christ. Conclusion Now, permit me to show you something from Revelation 4-5. In Revelation 4, John is invited to see the heavenly throne room of God. Notice what it is that John sees: After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, Come up here, and I will show you what must take place after these things. Immediately I was in the Spirit; and behold, a throne was standing in heaven, and someone was sitting on the throne. And He who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance. John is ushered into heavens throne room, and what captures his attention is that the One seated on the throne radiates with the colors of jasper and sardiusthe first and last stones on the High Priests breastplate. This is not accidental imagery. It is intentional revelation. What shines from the throne is He who is the Alpha and the Omega, the beginning and the end. When you pair the meanings of those names Behold, a Son and Son of My right handyou hear the gospel proclaimed from the very throne of God. Who is this Son at the right hand of the Father? Revelation 1:1718 gives the answer: Do not be afraid; I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and Hades. The One radiant like sardius and jasper is none other than Jesus Christ. And how do we know He sits at the right hand of the Father? Because Paul who himself was from the tribe represented by the jasper stonedeclares in Romans 8:3134: What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring charges against Gods elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, but rather, was raised, who is at the right hand of God, who also intercedes for us. This is the One who is worthy to open the scroll in the Fathers hand. Revelation 5:5 tells us, ...behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to be able to open the scroll and its seven seals. The elder tells John to look at the Lion of Judah. But when John turns, he doesnt see a lion. He sees a Lamb. A Lamb standing, as if slaughtered... (Rev. 5:6). Jacob chased after a beautiful woman whose name meant sheep, but through Leahthe unloved, weary wifewould come the Lamb of God. The Lamb who stands before the throne as the triumphant Redeemer. And all of heaven erupts in worship: Worthy is the Lamb that was slaughtered to receive power, wealth, wisdom, might, honor, glory, and blessing (Rev. 5:12). What is the point of Leahs story? God redeems what is ugly, weary, and rejected. He takes what the world despises and uses it to accomplish His glorious plan of redemption. This is why the four living creatures and the twenty-four elders sing a new song to Leahs descendant: Worthy are You to take the scroll and to break its seals; for You were slaughtered, and You purchased people for God with Your blood from every tribe, language, people, and nation (Rev. 5:9). And here is where the story turns deeply personal. We are Leah. We are the unlovely bride. We are the weary, broken, and undeserving. But instead of being repulsed by us, Jesus loves us. He makes us His Bride. Paul writes, For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from the love of God that is in Christ Jesus our Lord (Rom. 8:3839). Leahs story ends not in sorrow, but in the songs of heaven. The woman who was unloved became the vessel through whom the Lamb of God would come. The tribe she bore would point to the Great High Priest, and the Son of her bodys lineage would one day stand at the right hand of the Father. Worthy is the Lamb who was slain. That is our story too. If you belong to Christ, then your shame, your weariness, and your rejection are not the end of the story. The throne is. The Lamb is. His love is.

The Bible never hides the mess that happens when sinful people collide. It doesnt take much to recognize that since Adam and Eve were promised a descendant who would crush the head of the serpent, the story of Gods people is one of dysfunction. All who make up Jesus family tree include broken and messy people. When we come to Genesis 29, we meet Jacoba deceiverand Leah, the woman no one wanted. But their story began long before this moment. God had promised Abraham that through his descendants would come a child who would bless all nations. That promise passed to Isaac, and before his twins were born, God declared,The older shall serve the younger (Gen. 25:23). Jacob deceived his aging father, stole his brothers blessing, and fled for his life. Alone in the wilderness, with only a stone for a pillow, God met him in a dream.I am the LORD, the God of Abraham and the God of Isaac. The land on which you lie I will give to you and to your offspring and in you all the families of the earth shall be blessed. Behold, I am with you and will keep you wherever you go (Gen. 28:1315). God didnt appear to Jacob because he finally got his act togetherHe showed up in Jacobs mess. Thats the beauty of grace: God steps into our brokenness, keeps His promises, and accomplishes His plan through imperfect people. Later, God gave him the name Israel, but for the purpose of this sermon, we will continue to refer to him as Jacob (Gen. 35:9-21). Outside of Eden We Want Rachel (Gen. 29:1-20) When Laban heard his nephew had arrived, heran to meet him, and embraced him and kissed him, and brought him to his house(Gen. 29:13). Jacob stayed with his uncle for a month, and during that time he fell in love with Labans younger daughter, Rachel (v. 18). Why did Jacob love Rachel? The text tells us:Now Laban had two daughters; the name of the older was Leah, and the name of the younger was Rachel. And Leahs eyes were weak, but Rachel was beautiful in figure and appearance(vv. 1617). Were not told exactly what it means that Leahs eyes were weak. Some think she was cross-eyed or simply lacked the beauty that her younger sister possessed. Whatever the case, the contrast is clearLeah was plain, but Rachel was striking. Even their names hint at the difference:Leahmay mean wild cow or gazelle, whileRachelmeans ewe or lamba softer, more affectionate name. Rachel was beautiful, and Jacob was captivated. When Laban offered to pay Jacob for his work, Jacob didnt ask for wageshe offered seven years of labor for Rachels hand. Laban agreed.So Jacob worked seven years to pay for Rachel. But his love for her was so strong that it seemed to him but a few days(Gen. 29:20, NLT). Rachel was the apple of his eyethe treasure of his heart. To Jacob, life with Rachel promised the happiness he had always longed for. And isnt that what we all want? On this side of Eden, every heart searches for a Rachelsomeone or something we believe will complete us. We might not call it Rachel, but we chase it in our stories, our dreams, and our longings. We dont want Leah. We want Rachel. If the Bible repeats something, we need to pay attention to it. But, if the Bible repeats something three times, it elevates it to the superlative degree as something super important. Three times we are told of Jacobs love for Rachel: Now Jacob loved Rachel, so he said, I will serve you seven years for your younger daughter Rachel. (Gen. 29:18) So Jacob served seven years for Rachel, and they seemed to him like only a few days because of his love for her. (Gen. 29:20) So Jacob had relations with Rachel also, and indeed he loved Rachel more than Leah, and he served with Laban for another seven years. (Gen. 29:30) Guess how many times we are told that Jacob loved Leah. Zero. In fact, when it comes to love, here is what we are told: Now the Lord saw that Leah was unloved, and He opened her womb, but Rachel was unable to have children (v. 31). Outside of Eden We Get Leah (Gen. 29:21-30) After Jacob completed the seven years he had promised his uncle, he was ready to receive what his heart had longed for.Then Jacob said to Laban, Give me my wife, for my time is completed, that I may have relations with her. So Laban gathered all the people of the place and held a feast(Gen. 29:2122). Finally, Jacob believed life was about to become sweet. The wedding celebration began, the food was served, and the wine flowed freely. When the bride was brought to himveiled and under cover of nightJacob, likely feeling content and confident, welcomed her.Now in the evening he took his daughter Leah and brought her to him; and Jacob had relations with her.... So it came about in the morning that, behold, it was Leah!(Gen. 29:23, 25a). Morning light brought a brutal truth. The woman beside him was not Rachelthe love of his lifebut Leah, the weak-eyed daughter whose very name meant wild cow. Jacob was furious. He had been deceivedjust as he had once deceived his brother Esau. His dream of happiness, shattered.And he said to Laban, What is this that you have done to me? Was it not for Rachel that I served you? Why then have you deceived me?(v. 25). But Laban, the master manipulator, calmly replied,It is not the practice in our place to marry off the younger before the firstborn. Complete the week of this one, and we will give you the other also for the service which you shall serve with me for another seven years(vv. 2627). Jacob was trappedused for free labor once again. He was tricked into taking the daughter he hadnt chosen, and bartered into another seven years for the one he loved. Unfortunately for Leah, she was stuck in the middle of all the drama. Outside of Eden There is Still Hope The marriage that Jacob was tricked into began with a week-long celebration. Laban insisted Jacob complete the festivities with Leah, giving enough time for her to become pregnant. Yet Jacob was eager for the days to end, and as soon as the week was over, he immediately married Rachel. Driven by the selfish motives of both Jacob and Laban, Leah found herself trappedcaught between their desires and loved by no one. Leah was rejected, while Rachel was cherished. The striking irony in Leahs story is that, while she was overlooked by everyone else, God loved her: Now the Lord saw that Leah was unloved, and He opened her womb, but Rachel was unable to have children (v. 31). Despite Gods blessings with each child, Leahs deepest longing, which was for her husbands love, remained out of reach. After every birth, Leah hoped that her husband would finally love her, yet that hope was continually unfulfilled. Consider how Leah responded after each of her first four child were born: Leah conceived and gave birth to a son, and named him Reuben, for she said, Because the Lord has seen my affliction; surely now my husband will love me. (v. 32) Then she conceived again and gave birth to a son, and said, Because the Lord has heard that I am unloved, He has therefore given me this son also. So she named him Simeon. (v. 33) And she conceived again and gave birth to a son, and said, Now this time my husband will become attached to me, because I have borne him three sons. Therefore he was named Levi. (v. 34) And she conceived again and gave birth to a son, and said, This time I will praise the Lord. Therefore she named him Judah. Then she stopped having children. (v. 35) I wish Leahs story ended with her praising theLORD, but it didnt. She continued to seek Jacobs affection by giving him what Rachel could notchildren. Just as Sarah gave Hagar to Jacob, Rachel followed the same pattern when she could not conceive, unwilling to trust Gods timing. What followed was a rivalry between Leah and Rachel, each striving to win Jacobs love by giving him more sons. Both even gave their servants to Jacob, and through them, four more sons were born. In time, God blessed Leah with two additional sons and a daughter, yet her longing for her husbands love was never fulfilled (seeGen. 30:1921). Rachel, meanwhile, bore only two sonsJosephand, finally,Benjamin, the only son Jacob named. Then they journeyed on from Bethel; but when there was still some distance to go to Ephrath, Rachel began to give birth and she suffered severe difficulties in her labor. And when she was suffering severe difficulties in her labor, the midwife said to her, Do not fear, for you have another son! And it came about, as her soul was departing (for she died), that she named him Ben-oni; but his father called him Benjamin(Gen. 35:1618). Application The irony in Leahs story is striking: although she was overlooked by her father, unloved by her husband, and scorned by her younger sister, she was shown favor by God. Leah became the mother of seven children, including Levi and Judah. Through Levi, the priestly lineage was established, and through Judah, the royal line was formeda line that ultimately led to the birth of Jesus Christ! The promise God made to Adam and Eve, Noah, Abraham, Isaac, and Jacob... was Leahs promise. Listen to the prophetic blessing pronounced upon Judah by Jacob in Genesis 49:8-10, As for you, Judah, your brothers shall praise you;your hand shall be on the neck of your enemies;your fathers sons shall bow down to you. Judah is a lions cub;from the prey, my son, you have gone up.He crouches, he lies down as a lion,and as a lion, who dares to stir him up? The scepter will not depart from Judah,nor the rulers staff from between his feet,until Shiloh comes;and to him shall be the obedience of the peoples. The ugly wife was loved by God! Leah couldnt have seen it then, but the beauty God would bring through her lineage is staggering. Her name may meanweary,exhausted,gazelle, or evenwild cowyet through her would come the Deliverer promised to Adam and Eve, to Noah, to Abraham and Sarah, to Isaac, and now to Jacob. She was the wife no one loved or treasured, except God Himself. From Leahs sons came the tribe ofLevi, the tribe set apart to oversee the worship and sacrificial life of Israel. From the Levites, God appointed theHigh Priest, chosen from Aarons line, to mediate between God and His people. Upon his chest he wore a sacred breastplate adorned with twelve precious stones, each set in gold and engraved with the name of one of Israels tribes. Thefirst stone,sardiusa deep red rubyrepresentedReuben, whose name meansBehold, a son!Thelast stone,jasper, representedBenjamin, meaningson of my right hand. Leahs legacy was not measured by Jacobs affection but by Gods covenantal love. Through the unloved wife, God brought forth the priesthood that pointed to the Great High PriestJesus Christ. Conclusion Now, permit me to show you something from Revelation 4-5. In Revelation 4, John is invited to see the heavenly throne room of God. Notice what it is that John sees: After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, Come up here, and I will show you what must take place after these things. Immediately I was in the Spirit; and behold, a throne was standing in heaven, and someone was sitting on the throne. And He who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance. John is ushered into heavens throne room, and what captures his attention is that the One seated on the throne radiates with the colors of jasper and sardiusthe first and last stones on the High Priests breastplate. This is not accidental imagery. It is intentional revelation. What shines from the throne is He who is the Alpha and the Omega, the beginning and the end. When you pair the meanings of those names Behold, a Son and Son of My right handyou hear the gospel proclaimed from the very throne of God. Who is this Son at the right hand of the Father? Revelation 1:1718 gives the answer: Do not be afraid; I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and Hades. The One radiant like sardius and jasper is none other than Jesus Christ. And how do we know He sits at the right hand of the Father? Because Paul who himself was from the tribe represented by the jasper stonedeclares in Romans 8:3134: What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring charges against Gods elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, but rather, was raised, who is at the right hand of God, who also intercedes for us. This is the One who is worthy to open the scroll in the Fathers hand. Revelation 5:5 tells us, ...behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to be able to open the scroll and its seven seals. The elder tells John to look at the Lion of Judah. But when John turns, he doesnt see a lion. He sees a Lamb. A Lamb standing, as if slaughtered... (Rev. 5:6). Jacob chased after a beautiful woman whose name meant sheep, but through Leahthe unloved, weary wifewould come the Lamb of God. The Lamb who stands before the throne as the triumphant Redeemer. And all of heaven erupts in worship: Worthy is the Lamb that was slaughtered to receive power, wealth, wisdom, might, honor, glory, and blessing (Rev. 5:12). What is the point of Leahs story? God redeems what is ugly, weary, and rejected. He takes what the world despises and uses it to accomplish His glorious plan of redemption. This is why the four living creatures and the twenty-four elders sing a new song to Leahs descendant: Worthy are You to take the scroll and to break its seals; for You were slaughtered, and You purchased people for God with Your blood from every tribe, language, people, and nation (Rev. 5:9). And here is where the story turns deeply personal. We are Leah. We are the unlovely bride. We are the weary, broken, and undeserving. But instead of being repulsed by us, Jesus loves us. He makes us His Bride. Paul writes, For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from the love of God that is in Christ Jesus our Lord (Rom. 8:3839). Leahs story ends not in sorrow, but in the songs of heaven. The woman who was unloved became the vessel through whom the Lamb of God would come. The tribe she bore would point to the Great High Priest, and the Son of her bodys lineage would one day stand at the right hand of the Father. Worthy is the Lamb who was slain. That is our story too. If you belong to Christ, then your shame, your weariness, and your rejection are not the end of the story. The throne is. The Lamb is. His love is.

There's a common phrase among bible historians and scholars: “The Bible wasn't written to you, but it was written for you.” The idea is simple… When Paul wrote Romans, he was writing to… well… the Romans. When the Levitical Law was written, it was written to the Levites. In today's message, Pastor Terry teaches that while you may not be the original audience of God's Word, it is meant for you just as much as those original readers. Those words hold just as much truth today. God's Word is never changing.

Friday Bible Study (10/17/25) // Ezra 1:1 (ESV) // The Proclamation of Cyrus1 In the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing:2 “Thus says Cyrus king of Persia: The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. 3 Whoever is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and rebuild the house of the Lord, the God of Israel—he is the God who is in Jerusalem. 4 And let each survivor, in whatever place he sojourns, be assisted by the men of his place with silver and gold, with goods and with beasts, besides freewill offerings for the house of God that is in Jerusalem.”5 Then rose up the heads of the fathers' houses of Judah and Benjamin, and the priests and the Levites, everyone whose spirit God had stirred to go up to rebuild the house of the Lord that is in Jerusalem. 6 And all who were about them aided them with vessels of silver, with gold, with goods, with beasts, and with costly wares, besides all that was freely offered. 7 Cyrus the king also brought out the vessels of the house of the Lord that Nebuchadnezzar had carried away from Jerusalem and placed in the house of his gods. 8 Cyrus king of Persia brought these out in the charge of Mithredath the treasurer, who counted them out to Sheshbazzar the prince of Judah. 9 And this was the number of them: 30 basins of gold, 1,000 basins of silver, 29 censers, 10 30 bowls of gold, 410 bowls of silver, and 1,000 other vessels; 11 all the vessels of gold and of silver were 5,400. All these did Sheshbazzar bring up, when the exiles were brought up from Babylonia to Jerusalem.Website: https://mbchicago.org FOLLOW US Facebook:   / mbc.chicago   Instagram:   / mbc.chicago   TikTok:   / mbc.chicago   Podcasts: Listen on Apple, Spotify & others TO SUPPORT US Zelle to: info@mbchicago.org Website: https://mbchicago.org/give Venmo: https://venmo.com/mbchurch DAF Donations: https://every.org/mbc.chicago PayPal: https://paypal.com/donate/?hosted_but... #Ezra #DanielBatarseh #BibleStudy #mbchicago #mbcchicago #Bible #livechurch #churchlive #chicagochurch #chicagochurches #versebyverse #church #chicago #sermon #bibleexplained #bibleproject #bibleverse #bookbybook #oldtestament #explained

This chapter highlights David organizing the Levites for service in the temple.

Please turn in your Bibles to Malachi chapter 2. Our sermon text is verses 1-9. That can be found on page 953 in the pew Bible. Last week, we learned that the people had been bringing polluted offerings to the temple. They were supposed to bring unblemished offerings for the sacrifices. Instead, they brought lame and sick and blind animals. By doing so, they were dishonoring the Lord. I usually don't spend a lot of time on sermon titles. But last week's title and this week's title are connected. Last week's title was The Polluted Offerings and the Pure Offering. This week, it's The Polluted Priests and the Perfect Priest. That is because last week's passage and this week's passage are connected. The problem was not only that the people were bringing impure offerings. The problem was also that the priests were allowing it. And not just allowing it, supporting it and failing to lead the people in God's way and will. Let's now come to God's Word Reading of Malachi 2:1-9 Prayer In 1794, a young man was ordained to pastoral ministry in Berlin. He was brilliant and eloquent. This man had studied theology and philosophy at a Protestant university named after the great Martin Luther. As a young pastor, he witnessed the younger generation in Germany walking away from the church. That greatly grieved him, as it should. But, to win them back, he developed a new kind of theology which he hoped would make Christianity more attractive to modern minds. He began to teach that the essence of faith was not trusting in God's revealed truth, but feeling God's presence within. The Bible, he said, was not divine revelation itself, but a record of human experiences with the divine. Repentance gave way to sentiment, and the cross of Christ became a symbol rather than a saving act. His name was Frederich Schliermacher. Sadly, his sermons and teaching spread across Germany. Even worse, after he became a professor at the University of Berlin, his influence spread to all of Europe and into America. In the last two centuries, Schleiermacher's beliefs have led thousands of churches and millions of Christians astray. Few men in modern history have done more to undermine the Gospel while claiming to defend it. I bring this up as an example of what Malachi 2:1-9 warns against. The priests were supposed to lead the people. They were the ones who were to direct the people to the Lord and were to faithfully teach his truth. But they failed. Look down at verse 7. I know we are jumping ahead. But this is an important verse about the role of priests. It says, “For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the Lord of hosts.” The priests were not only to oversee the temple and sacrificial system, but they were to faithfully teach God's truth. By the way, that is different from a prophet. A prophet was given new revelation from God. A priest was to teach what God had already reveled. Does that make sense? Well, as you know, we do not have priests today. No, the priestly function in the Old Testament has been fulfilled in Christ. That is why there are no priests in the New Testament. There are no more animal offerings, because, as a reminder from last week, Jesus offered himself for us as the ultimate offering for sin. However, there are some parallels between priests and pastors… or priests and teachers of God's Word. Both are to direct people to God, and both are to faithfully teach his Word and live out his ways. So, a big part of the application of these verses today is about preachers and teachers. And as you will see, the stakes are high. Now, you may be tempted at this point to check out. Maybe you are thinking, “I'm not called to teach the Bible, so this doesn't really apply to me.” Well, I want to say a couple things. ·      First, one of the passages we read earlier in the service was from 1 Peter 2. In 1 Peter 2:9, God's people are called a royal priesthood. Maybe you've heard the phrase, “priesthood of all believers.” In some ways, we are all to teach and model God's Word. You may not have a formal teaching role in the church, but you may be called to disciple others at some point in your life. Or if you are married, you have a responsibility to lead or participate in leading your family. ·      Second, this passage teaches us to know what to look for in a Godly leader in the church. In the Old Testament times, the priests were descendants of Levi, one of Jacob's 12 sons. However, in the New Testament, elders and pastors in the church are appointed by the church. So, we have a responsibility to seek Godly men to lead. I'm just saying that these verses apply to everyone in the church. Which brings us to Malachi 2. We're going to look at three things: #1. The Curse. #2. The Corruption. And #3. The Covenant. 1. The Curse So, number 1. The Curse. Briefly look at verse 1. It says, “And now, O priests, this command is for you.” It's referring to the command in chapter 1 to bring pure offerings. Last week, our focus was on the people bringing their offerings. But the bigger problem was that the priests were letting them. The priests were not rejecting the offerings that the people were bringing. They were not reminding the people of God's command to bring unblemished offerings. Furthermore, the priests were taking the people's polluted offering, and they were the ones sacrificing them on God's altar – polluting God's altar. Also from last week, we saw that the end of chapter 1 was all about honoring the Lord. The people were dishonoring him by bringing inappropriate offerings. But it was the priests who were leading the people to dishonor God. That is why, in chapter 2, verse 2, God warns them. He says, “If you will not listen, if you will not… give honor to my name… then I will send the curse upon you.” That word “curse” is used three times here. God is warning of their damnation if they do not repent. “IF you will not listen or… honor me, THEN I will send the curse upon you.” Well, what was the curse? Three things would happen. ·      Number 1 – God would curse their blessing. In fact, verse 2 says that he has already cursed their blessing. The priests blessing was their blessing on God's people. Quite often at the end of our worship, Coleman or I will use the Aaronic blessing from Numbers 6. You probably know it well, “may the Lord bless you and keep you, may the Lord make his face to shine upon you and be gracious to you. May the Lord lift up his countenance upon you, and give you peace.” Aaron was the first High Priest – he was from the tribe of Levi. And he and the priests were to bless the people. Well, God had taken away their blessing. In fact, he had turned their blessing into a curse. Instead of blessing the people… through their words and actions, they were cursing the people. That's very sad. ·      Number 2 – The Lord also says that he would “rebuke their offspring” – their seed. This is about the Levitical line. You see, these priests were priests because their fathers were priests. Their fathers were priests because their father's fathers were priests. The priests in Malachi 2 were part of the priestly succession going all the way back to Levi. God was saying that their particular branch of the Levitical line would end with each of them. It was a devastating warning for them. ·      And Number 3 – this one was the worst… and most graphic. Middle of verse 3.  “I will spread dung on your faces.” It's referring to the contents of the entrails of the offerings. When the people brought the offerings, the priests prepared the offering. They would remove the inner digestive system. You know, intestines and such. Those things were to be carried off and burned outside the temple area. It was all unclean. God was saying that the priest's acts were so shameful that God metaphorically would spread the unclean intestinal dung on their faces. They were to be carried off like the innards to be burned. It's a stinging warning they would be cursed like the dung. Add those three things together and it is a pretty condemning curse upon them. #2. The Corruption Which brings us to point #2, The Corruption. We're going to move down to the second half of our passage next. We'll come back to the middle section in a minute. We've already looked at verse 7 which is about their responsibility to teach. But now look at verse 8. It begins, “you have turned aside from the way.” The priests own lives did not display the godliness and wisdom of God. They were not living out God's commands. And that makes sense, doesn't it. It stands to reason that if they were not directing the people to fulfill God's commands then they themselves were not doing it. Not in every case, but often a pastor who begins to teach false doctrine or who does not direct his people in righteousness, has himself fallen from the way. And the result of turning aside is found in the second half of verse 8. “You have caused many to stumble by your instruction.” I want you to think of the gravity of what they were doing. The priests were leading people to destruction. That is why the curse, as we just considered, was so condemning! Their sin not only impacted them, it impacted many. A friend once said to me, “you know, all sin is the same before God.” He was trying to argue that his sexual sin was the same as telling a white lie. But that is not true. Yes, each and every sin deserves God's judgment. Our sin, no matter what it is, condemns us before our holy God. No matter our sin, we need Christ. That is all true. However, there are degrees of severity with sin. It is not the same to think of murdering someone in your heart as it is to actually murder someone. Some sin, like actual murder, is more heinous. Some sin is more grievous in God's eyes. All sin deserves God's judgment, but some sin is more severe. And one of the worst sins in all of Scripture is when the leaders of God's people abuse the sheep or lead them astray. Malachi 2 here is just one of several Old Testament judgements against godless and morally corrupt leaders. Ezekiel 34, Isaiah 56, Jeremiah 23, and Zechariah 10 all speak of God's condemnation of the “corrupt” and “worthless” so-called “shepherds” and “watchmen” of Israel. Think of Jesus anger against the Pharisees. Or in James chapter 3, verse 1, it says “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” Now, if you're a math or science or English teacher, the Lord is not necessarily talking about you. Rather, his greater judgment will be upon teachers in the church. That is why the hammer is so heavy here in Malachi 2. They, themselves, had fallen from the way and they were leading people astray. You need to fire me… the moment I begin to teach false doctrine. If I ever start teaching things contrary to the Gospel of Jesus Christ or in direct contradiction to the Word of God, I should no longer be allowed to be a minster. I think you know this, I'm talking about tier one things that are very clear in Scripture. Things that we share with the Bible-believing Protestant world. For example, that salvation is found in Christ alone. There is no other way. Jesus death on the cross satisfied the wrath of God, for those who believe in him. We receive Jesus' righteous when we come to him by faith and in repentance. And furthermore, that the Bible is the very Word of God. It testifies to its own authority. You should boot me out if I ever undermine essential doctrines like those. You also need to fire me… the moment I commit a sin that undermines my responsibilities… like abuse or infidelity or a pattern of ongoing sin that is not being delt with or of which I will not repent. Obviously, like any elder, I sin and need the grace of God. However, just like the priests of old, a leader in the church should model faith and repentance. 3. The Covenant Which brings us to that very point. #3 The Covenant In the middle verses here, verses 4-6, we are given the picture of what a priest should be like! By the way, you'll see the word “Covenant” used several times in these verse. When I first saw that, I thought it was referring to the Covenant of Grace. You know the covenant that God had established with his people. The Covenant of Grace includes the covenant with Noah, Abraham, Moses, and David. They all, in different ways, are part of the Covenant promises fulfilled in Christ. After all, verse 7 speaks of life and peace and reverent fear. Those are all benefits of God's Covenant with his people. However, I realized that the word Covenant here is actually referring to the specific responsibility that God had given to Levi and his descendants. Verses 4, 5, and 8, specifically refer to God's “covenant with Levi.” To be sure, the priestly order and responsibilities given to Levi directed God's people to the Messiah, so it's not unrelated. But it's different. By the way, there's not a single passage in the Old Testament which describes the covenant with Levi. However, we are given their priestly responsibilities in the book of Leviticus. That is why it is named Leviticus, of course. Also, we read from Deuteronomy 33 this morning which speaks of God's blessing upon Levi and his descendants. They were to keep the covenant; they were to observe and teach the word. The Levites were also to administer the offerings on the altar, and they were to protect the people from false teachers. And now look at the end of verse 5 into verse 6. “…he feared me.” As we talked about before, that's a reverent worship-filled fear of the Lord. “He stood in awe of my name. [verse 6] True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity.” That description is the opposite of the priests of Malachi 2. It's the model. The priests were to give honor to God's name. They were to teach the truth of God's Word. Furthermore, walk with God in uprightness. And instead of leading people astray, they were to turn many people from sin. This is God's call for teachers and pastors in the church. I read a really good book last year. It's titled, Pastor as Leader. The author, John Currie, is a professor at Westminster Theological Seminary. He teaches and trains future pastors. The whole book is about the character and responsibilities of a pastor. The book is very rich and it's full of Scripture. Currie summarizes a pastor's role this way: “for the glory of God, a man of God, appointed by the Son of God and empowered by the Spirit of God, proclaims the word of God so that the people of God are equipped to move forward into the purposes of God together.” That's helpful, isn't it? Let me read that again… [repeat] That really captures the heart of Malachi 2:5-6. This is the kind of pastor that each and every church needs. A man who seeks God's glory and not his own. A man who leads his sheep in God's Word through his Spirit, and who cares for and loves them in Christ. I'll say, it's both sobering and inspiring to me. It's sobering because I know my own weaknesses and propensity for sin. I know I've failed at these responsibilities many times and perhaps even at times have hurt you without even knowing. I feel inadequate. But it's also inspiring because God doesn't call without equipping. He doesn't leave pastors to their own strength. No, God gives clear guidance to the role and responsibilities of a shepherd. His Word clearly reveals his salvation and clearly reveals his truth and his way. God furthermore gives his Holy Spirit to lead in righteousness and truth. And God provides earthly accountability in the process. And there's one more related thing. Look again at verse 6. “True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity.” Who is this referring to? Is it referring to Levi? Well, Levi failed in many ways – he was vengeful and a murderer. What about Aaron, one of Levi's descendants? He was Moses's brother and the first High Priest. Is verse 6 referring to him? Well, don't forget that it was Aaron who led the people to melt their gold and create the idolatrous golden calf. He, at first, led many people astray. Verse 6 certainly doesn't describe Aaron's sons, who brought unauthorized fire and experienced God's immediate judgment. In Numbers 25 we are given the example of Aaron's grandson, Phinehas. He was identified as a faithful Levite who fought against unrighteousness. Perhaps verse 6 alludes to him. But in the end, there is only one who meets this description. He is the one in whom all the Levitical requirements are fulfilled. He is the perfect High Priest. Every single word he spoke was true instruction. Absolutely no wrong was found on his lips. He followed the way of God, keeping all the commandments of God. He not only walked in peace, as verse 6 describes, he bought and brought peace with God - peace beyond measure. And last, he turned many from iniquity. And the word “many” is a vast understatements. He had led billions in the way of truth and righteousness. Beloved, this is your Savior Jesus. In him is truth and righteousness, and through him is the only way to God. May each and every one of us as a priesthood of believers look to him for he is the way, the truth, and the life.  And may every single pastor and teacher point to him as the great shepherd who laid down his life for his sheep… and may they point to his Word. And may we each follow his lead and model for he is the perfect priest.

Leviticus 1 — The Law of Approach: The Fear of Yahuah and the Order of Worship | Torah Class with Kerry & Karen Battle---Short Description:Discover the divine order of worship in Leviticus 1.Kerry & Karen Battle of Ahava ~ Love Assembly teach the priestly pattern of approach — how Yahuah calls His people to draw near with reverence, purity, and fear.

In 2 Chronicles 10 we have the folly of an indulged and entitled young man - Rehoboam. The burden of administration had become massive under Solomon and the people asked for relief when Solomon's son came to the throne. The older counsellors recommend following the request, but his peers say tell the people that it will only become tougher. Foolishly Rehoboam takes his peers' advice and the result is a division of the kingdom with 10 tribes siding with their spokesman - Jeroboam. When Rehoboam sends his treasurer - Hadoram - he is stoned and Rehoboam flees in his chariot. Chapter 11 tells of Rehoboam securing his kingdom and being joined by the Benjamites and Levites. Like his father, Solomon, Rehoboam multiplies wives, which the king was forbidden to do by the Law of Moses Deuteronomy 17.Ezekiel 45 outlines the massive portion assigned to the Prince Messiah i.e. our Lord Jesus Christ. The chapter speaks of the need to deal righteously in measurement. This is also prominent feature in the Law of Moses. The Prince is to provide the daily burnt sacrifices and sundry offerings. Additionally, Messiah is to supply the offerings for the three main feasts i.e. Passover, Weeks and Tabernacles. In John 12 Mary anoints Jesus' feet with precious ointment and because of that the odour fills the house. This alleged waste of precious ointment becomes the catalyst for Judas going to the high priest and seeking opportunity to betray the Lord. Judas was the treasurer and a thief. There follows a plot to kill Lazarus and the chapter describes Jesus triumphant entry into Jerusalem. Philip brings some Greeks to see Jesus - this greatly encourages our Lord. Christ speaks of his being lifted up to glorify God in his crucifixion. Isaiah prophesied that in chapter 6 and this was to be the great stumbling block for the Jews to believe that Messiah could be crucified: 1 Corinthians 1 verse 23. Our Lord had come into the world to save believers, whom he would raise up at the Last Day.Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow

I greet you in Jesus' precious name! It is Friday morning, the 17th of October, 2025, and this is your friend, Angus Buchan, with a thought for today. We go to the Book of Acts 13:25. This is Paul speaking and he says: “And as John (John the Baptist) was finishing his course, he said, ‘Who do you think I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to loose.' Then we confirm it in the Gospel of John 1:19-20: “Now this is the testimony of John, (John the Baptist) when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” He confessed, and did not deny, but confessed, “I am not the Christ.”We need to be so careful, you and I, that we don't touch God's glory. I remember a beautiful story I read long ago about St. Francis of Assisi, a man who gave up his wealth to live in the countryside, where he rebuilt a small monastery and cared for the poor, the needy, and society's outcasts. One day, some people came to him and said, “There is a young baby in the village who has been born and is severely physically handicapped. Please come and pray for the baby so that God can heal the baby.” Francis said, “No, I can't do that because if I heal that baby you will think it was me and then you will start to worship me. I can't do that. They said, “Please” - the parents were there, they were begging him. Eventually, reluctantly, he came to the village. He saw the little baby in the cot was completely physically handicapped. He laid his hands on the baby and in the name of Jesus Christ of Nazareth, the Healer, he prayed, “Be healed.” The little baby opened up, started smiling, gurgling, and the people were ecstatic. He was completely restored to normal.They were so overwhelmed by the miracle of God that they did not even notice that Francis of Assisi quietly disappeared. As they turned around to thank him and to admire what God had done through him, he was nowhere to be seen. Today, be careful we do not touch God's glory. Do not draw people to yourself. John the Baptist never did that. Draw people to Jesus Christ!Have a wonderful day,God bless you and goodbye.

We trace Ezra 2's genealogy to show how God keeps promises in detail, how exile shapes identity, and why building God's house still begins with His presence. We challenge counterfeit labels from culture, address disappointment in service, and invite a fresh return to worship in spirit and truth.• God's calendar through Passover, Pentecost, Tabernacles as a frame for presence• Babylon as culture naming us and competing identities to resist• Mordecai's name as a sign of false labels carried into the rebuild• The Levites' low return and why satisfaction must not govern contribution• Samaria's mixed story, missing Prophets, and Jesus' way to minister hope• True worship moved from mountains to hearts—Spirit and truth• Practical call to bring what's missing and build, not spectate

Pastor John Ryan Cantu brings this week's message, “Clouds of Glory." Key Verse: 2 Chronicles 5:1-14 ESV: “Thus all the work that Solomon did for the house of the Lord was finished. And Solomon brought in the things that David his father had dedicated, and stored the silver, the gold, and all the vessels in the treasuries of the house of God. Then Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the fathers' houses of the people of Israel, in Jerusalem, to bring up the ark of the covenant of the Lord out of the city of David, which is Zion. And all the men of Israel assembled before the king at the feast that is in the seventh month. And all the elders of Israel came, and the Levites took up the ark. And they brought up the ark, the tent of meeting, and all the holy vessels that were in the tent; the Levitical priests brought them up. And King Solomon and all the congregation of Israel, who had assembled before him, were before the ark, sacrificing so many sheep and oxen that they could not be counted or numbered. Then the priests brought the ark of the covenant of the Lord to its place, in the inner sanctuary of the house, in the Most Holy Place, underneath the wings of the cherubim. The cherubim spread out their wings over the place of the ark, so that the cherubim made a covering above the ark and its poles. And the poles were so long that the ends of the poles were seen from the Holy Place before the inner sanctuary, but they could not be seen from outside. And they are there to this day. There was nothing in the ark except the two tablets that Moses put there at Horeb, where the Lord made a covenant with the people of Israel, when they came out of Egypt. And when the priests came out of the Holy Place (for all the priests who were present had consecrated themselves, without regard to their divisions, and all the Levitical singers, Asaph, Heman, and Jeduthun, their sons and kinsmen, arrayed in fine linen, with cymbals, harps, and lyres, stood east of the altar with 120 priests who were trumpeters; and it was the duty of the trumpeters and singers to make themselves heard in unison in praise and thanksgiving to the Lord), and when the song was raised, with trumpets and cymbals and other musical instruments, in praise to the Lord, “For he is good, for his steadfast love endures forever,” the house, the house of the Lord, was filled with a cloud, so that the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of God.” Additional Notes: To Fan the Flames of Revival in the Temple: Come to church excited and expectant Play your part Get out of the way and let God move Sermon Topics: God's Presence, Revival If you enjoyed the podcast, please subscribe and share it with your friends on social media. For more information about PNEUMA Church, visit our website at mypneumachurch.org. Connect with Us: Instagram: https://instagram.com/mypneumachurch YouTube: https://youtube.com/mypneumachurch Facebook: https://facebook.com/mypneumachurch Time Stamps: 00:00 - Introduction 00:30 - Welcome 04:00 - 2 Chronicles 5:1-14 ESV 06:59 - Clouds of Glory

By Scott Krohn - What does our job look like during Christ's Millennial reign? We are going to look at two areas , first the role of the Levites in the Tabernacle and Temple period. Secondly, the role of Christ's conversation with the seven churches in the Book of Revelation to see how these two reveal our jobs and

All throughout the Bible we see how sacrifice separates certain people to carry the presence and power of God. From the Levites in the Old Testament to Jesus and the apostles in the New Testament. In this power-packed message, Ps. Jon tells us that if we want to be separated for the glory of God and receive favor, sacrifice will be a part of our journey.

Numbers 8:23-26 - And the Lord spoke to Moses, saying, “This applies to the Levites: from twenty-five years old and upward they shall come to do duty in the service of the tent of meeting. And from the age of fifty years they shall withdraw from the duty of the service and serve no more. They minister to their brothers in the tent of meeting by keeping guard, but they shall do no service. Thus shall you do to the Levites in assigning their duties.”

In this solo episode of The Reformed Brotherhood, Jesse Schwamb explores the profound depths of Jesus' Parable of the Sower from Matthew 13. While this parable might seem unassuming compared to others, Jesse reveals how it serves as the "granddaddy" of all parables—offering a God's-eye view of salvation through the ordinary imagery of farming. The episode examines why different people respond differently to the same gospel message, and challenges listeners to consider what kind of soil their own hearts represent. Through historical context and theological reflection, Jesse unpacks how this parable prepares believers for the mixed responses they'll encounter when sharing the gospel and reminds us that the efficacy of salvation depends not on the sower's skill, but on God's sovereign work in preparing hearts to receive His Word. Key Takeaways The Parable of the Sower provides a framework for understanding the various responses to the gospel message, serving as preparation for disciples who would face both acceptance and rejection. Jesus' parables, particularly the Sower, demonstrate how God uses ordinary, mundane things to express profound spiritual truths about His kingdom. The efficacy of salvation doesn't depend on the skill of the sower but on God's sovereign work in preparing the soil of human hearts. God's Word never returns void but always comes back "full" of either acceptance or rejection—it accomplishes exactly what God intends. Historical context matters: Jesus' audience had high expectations for a Messiah who would establish an earthly kingdom, but Jesus was revealing a different kind of kingdom. The Parable of the Sower shows that the kingdom of God isn't received equally by all—some receive it with joy while others reject it outright. Having "ears to hear" is a gift from God through the Holy Spirit, not merely intellectual understanding but spiritual receptivity. The Word That Never Returns Void The power of God's Word stands at the center of the Parable of the Sower. Jesse highlights Isaiah 55, where God declares that His word "shall not return empty, but it shall accomplish that which I purpose." Unlike human words that often fall flat, God's Word always achieves its intended effect. This doesn't mean universal salvation, but rather that God's purposes are never thwarted. When the gospel is proclaimed, it always returns to God "full" of something—either acceptance or rejection. The parable illustrates this reality by showing the various responses to the same seed. This should encourage believers in evangelism: we are simply called to faithfully sow the seed, while God determines the harvest according to His sovereign purposes. Our success is not measured by conversions but by faithfulness in proclamation. Kingdom Expectations vs. Kingdom Reality The historical context of Jesus' ministry reveals a profound disconnect between what people expected from the Messiah and what Jesus actually delivered. Jesse explains how the Jewish people anticipated a conquering king who would overthrow Roman oppression and establish a visible earthly kingdom. Instead, Jesus announced a kingdom that begins in the heart, dividing even families according to their response to Him. The Parable of the Sower anticipates this mixed response, preparing disciples for both acceptance and rejection. This teaches modern believers an important lesson: the gospel will not be universally embraced, even when perfectly presented. Some hearts are like paths, others rocky ground, others thorny soil. Yet we continue sowing because God has appointed some to be good soil—hearts prepared by the Holy Spirit to receive the Word and bear fruit. This reality should both humble us and embolden our witness. Quotes "The power of this message is in the message itself, but the medium by which it is delivered... it does pierce the heart. It does pierce through bone and marrow. It does divide because it always returns full of either acceptance or full of rebellion and denial." - Jesse Schwamb "We find ourselves humbled. We find ourselves rushing in, coming into the kingdom, fighting to come into it because God has impassioned us with that same zeal that has accomplished this very thing. He implants it in our hearts, in our minds, in our guts, so that we would come before him and worship him." - Jesse Schwamb "Consider what it means that this good news... that God's word is his deed. This is why... it's such a blessing to live in this period of time where we have such easy access for most of us to the word of God, and that we ought to be zealous about getting that word out to all people because behind it and within it and around it is the full power of the Holy Spirit." - Jesse Schwamb Full Transcript Welcome to episode 463 of The Reformed Brotherhood. I'm Jesse, and this is the podcast for those with ears to hear. Hey, brothers and sisters, so I am just one half. Of the Reform Brotherhood squad. Tony, of course, wanted to join us on this episode, but it sometimes happens in life. Our schedules were a little bit crazy this week, and God gave us responsibilities that put us in opposite directions for part of the time. And so that means that today on this episode, I thought. You and I, we could just hang out and Tony will be back to join us in the next episode. [00:01:20] Solo Episode and Parable Series Overview But for now, this is one of those solo or formed brotherhood episodes. And if you have been tracking with us, we just started this great and amazing journey on going through all the parables that our Lord and Savior gives to us in teaching us about the kingdom of God and its power. And we just started by talking about the parable of the sower, in fact. In the last episode, we just covered basically the first two soils, the first half of that amazing little story, and I thought it would be really, really great to camp out in that for just a little bit more because even though Tony's not here, the podcast goes on and we, Tony and I never really. Thinking about these things and when we start a series in particular, we always find that we just gotta keep going back on it in our minds ruminating on what we said and what God was teaching us and the conversations like all good conversations that draw your mind back to the things that you talked about, which I should say maybe before I begin in earnest, that is also my denial, which is saying things like, let's camp out in this text now to be. Sure. There's no wrong reason why, or there's no bad reason to say words like that. It's just when I hear myself say them, I think about all the things that Christians say, like saying like, we should camp out in this text, or Let's sit in it for a while. And I think maybe it's because I'm just not into camping or maybe because I think most of the time when you use the phrase like, sit in, it's not. A happy or blessed or joyful thing that you're describing. So I always find that funny, and yet here I am saying it because I just couldn't think of anything better to say except, you know what? We should pause and maybe ruminate a little bit more. On all of this good stuff that's in Matthew chapter 13, where Jesus gives us the parable of the sower, so you can join me in sharing which little Christian phrases maybe you think you hear, we say too much or just become rote or part and parcel what it means to talk. The best way for you to do that is do me a. Go to your favorite internet device and in the browser, type T me slash reform brotherhood, that will just take you that little link to a part of the internet using an app called Telegram where a bunch of brothers and sisters who listen to the podcast are chatting about the podcast, their live sharing prayer requests, and there's even a place for you to share, Hey, what are the things that Christians say that you think. Why do we say that? Why are we always talking about hedges of protection? Why are we always talking about camping out in a text? So that's a place that you can come hang out. So go to t.me/reform brotherhood. [00:03:56] Deep Dive into the Parable of the Sower But enough of that, let's talk a little bit more about this incredible parable that our Lord and Savior gives us in Matthew chapter 13. It's so, so short in fact that I figured. The best parts of any conversation about the Bible is just hearing from God in his word. So let me read just those couple of verses. It's just eight verses beginning in Matthew chapter 13, the parable of the sower. That same day, Jesus went out from the house and sat beside the sea and great crowds gathered about him so that he got into a boat and sat down and the whole crowd stood on the beach. And he told them many things in parables saying a sower went out to sow. And as he sowed, some seeds fell along the path and the birds came and devoured them. Other seeds fell on rocky ground where they did not have much soil, and immediately they sprang up since they had no depth of soil. But when the sun rose, they were scorched. And since they had no roots, they withered away. Other seeds fell among thorns, and the thorns grew up and choked them. Other seed fell on good soil and produced grain. Some a hundred fold, some 60, some 30. He who has ears let him hear. [00:05:09] Personal Reflections on the Parable I have to say that of all the parables, and we mentioned in the previous episode that this one is kind of the granddaddy of them all. It's a god's eye view on salvation told in this lovely kind of encased way about horticulture and farming and growing plants. But to be totally transparent, I never really got into this parable. It was never really my favorite one. Like of all the things that Jesus says, of all the creative and wonderful terms of phrase, this one for me always just seemed to be lacking That stuff. You know, it doesn't have really strong characters. It's about a sower, seed and soil, and compared to some other things that seems kind of unassuming and. Not very exciting, quite honestly, to me, and it's not as exciting, I think, as stories about, I don't know, losing something of value and then suddenly finding it and rejoicing and having the characters, feeling yourself in those characters as they go about experiencing all the emotions. That Jesus expresses and keyed in these lovely little riddles called parables. And so for this one, it's always been a little bit kind of like a, okay. It's interesting and the point seems fairly straightforward and it just doesn't captivate me as the others. And I've been thinking about about that, how even in this, it just seems like a really normal, mundane, kind of pedestrian expression of a life in that time. And it's all wrapped up in gardening. And throwing seeds into the ground, not even having control of their outcome. And then in this way, though, expressing and explaining this grand narrative and arc of salvation from God's perspective. So it is, again, another lesson in God using ordinary, normal, almost seemingly mundane things to express his power, to express our lack of control and to show so that he does. Did I just say so to, so that he does all things and certainly we get so much of that in this parable, and so it made me think this week after Tony and I talked about it a little bit. Just how it raises a question in this really normative, kind of unassuming, almost boring, if I can say way, this really profound question, which is, will we be this fruitful, fertile soil? Will we be fruitful followers? Of Jesus Christ. And it doesn't just raise this question, I suppose it also gives us some hope, but it also does so with a warning. It is a maybe a little bit of law and gospel even embedded in these simple means of, again, talking about what it means to plant something and to entrust the planting, the acy of the growth there to the soil and the seed, and there's hope. There's warning and there's so much of that that's in this context of the parable, and that's what's led me to wanna talk to you all a little bit about that as we kinda process together more of what this means. [00:08:00] Historical Context and Expectations of the Messiah I was thinking that when Jesus began his ministry, when he's coming forward, he's really announcing the arrival of the kingdom of God. And it's helpful, I think, to meditate as a second on how profound that is, that he comes again, not just as the message, but the messenger and the medium of that message. I was just kinda ruminating on the fact that. Everybody had high expectations. There was no one, I think, with kind of a low opinion of what was about to happen or of what the Messiah was going to bring or what he was going to do. And here you have like explicitly Jesus' hearers, their ancestors would've been taken into exile and captivity because they had broken the covenant with God. And the prophets had made this case for God's punishment because of their idolatry and their injustice. But that message, and you get this especially in in books like Isaiah. Where there's this mixture that's bittersweet. There is not only an exclusive message of woe for the people, but there is at the same time up against sick, almost running parallel. This promise of a day when God, by his own effort in Zeal, would bring about a restoration where he'd set up visibly an earthly reign through his anointed Wanda Messiah. And so I can only imagine if I could. Even partially put myself in the place of these people who are hearing this particular parable, that there is all this sense that we have strayed from God, that we're covenant breakers, but that he has promised to make a way and that his own zeal will very much accomplish this, but it will be visible and earthly, not just spiritual in the sense that we believe these things and we internalize them in the sense for our being, and therefore we speak about them in these kind of grandiose and ephemeral terms. But more than that, that God was going to come and set up an earthly reign, purely manifested in the world in which we live and breathe and have our being. And so two things would happen. Israel's oppressors would be defeated. And God would institute a pure worship and a reestablished pure worship. And so I can't help but think maybe there was some of this expectation. They're, they're seeing this Messiah, this Jesus, the one who speaks with a different kind of authority, come into their midst. And there I think all these things are somewhere in their minds as their processing. Maybe they should be in ours as well. And so there's this portrait that's being painted here of the prophet saying there's gonna be. Restoration and this image of a seed being sown. And then of course you have these metaphors that Jesus is employing in his own time. Very reminiscent of passages like in Isaiah 55, where you find the prophet saying, for as the rain and the snow come down from heaven and do not return there, but water the earth, making it bring forth and sprout giving seed to the sower and bread to the eater. So shall my word be that goes out from my mouth. It shall not return empty, but it shall accomplish that which I purpose and I shall succeed in the thing for which I sent it. What an amazing, glorious promise of God that there is no suboptimal nature. In his expression of who he is and what he's accomplished, that the very thing that he intends to do, he always does, and this word comes back. I think what really strikes me about this passage in particular is the fact that it does not return to God empty. I mean, think about what that means. It's strange in a way. That. In other words, it's full of something. And here I think it's full of response. It's full of anticipation. It's full of this. Like what? What has gone out is now received by the individual and then returns with either acceptance or denial, very much in the same way that we're about to receive it in this parable before us. And in fact, even our ability to understand the parable. This if you have ears, he has ears. Let him hear that itself is an expression. So in other words. The power of this message is again, in the message itself, but the medium by which it is delivered, it does pierce the heart. It does pierce through bone and marrow. It does divide because it always returns full of either acceptance or full of rebellion and denial. And so when we think about the people of Israel. They exactly in that way. They return from exile under Ezra Nehemiah. But even those returns, even those improvements or some of that remediation seems to me like to come short of expectations. You know, Ezra rebuilt the temple, but it paled in comparison to Solomon's original, in fact. If we go to Ezra chapter three, there's like so much honesty as the people are seeing this rebuilt temple. Their response is, is like tragic in a way. So this is Ezra chapter three, beginning verse 12. But many of the priests and Levites and heads of fathers houses, old men. Who had seen the first house as the temple of God wept with a loud voice when they saw the foundation of this house being laid, though many shouted aloud for joy so that the people cannot distinguish the sound of the joyful from the sound of people's weeping for the people shouted with a great shout and the sound was heard far away, even in just the setting up the foundation, the base layer. There are those saying this is. This is not like it used to be. Even this is just far piles in comparison and falls very far short of the original. And of course you have Nehemiah's rebuilt wall around Jerusalem. Couldn't even ensure the holiness of God's people. And so everything up to that point. All of it was still just a shadow. It was like a big, giant disappointment, a blemish as it were, on God's people. Even as there was an attempt to restore, there was still this longing from the inside to have the real McCoy to everything made right to have the true Messiah come, not the one that was the type. Not the thing that was the shadow, not the the poor replacement or the analog, but the real thing. And so you have in response to this, you know, some of God's people move into the wilderness and pursue holy living. Some accommodated to Roman occupation like the Sadducees, some retreated into kind of individual individualistic piety or rule keeping like the Pharisees. And then there's all kinds of accounts of God's people in rebellion. Like Simon, the Zealots. There were some who even located themselves under the legitimate, yet Roman endorsed leadership of Herod, you know the Herodians. So you have all of these people you can imagine literally in the same audience. Jesus pushes back and he begins to teach them. And he starts by talking about horticulture. He starts by saying, A sower goes out and he throws all this kind of seed. And it's not difficult to imagine that all of the seed, all the soil, everything is represented in what he's saying right there. And then it's not a story as if like, well, you take this away and try to process it in such a way that you might come to terms with it later on. It's happening in the here and now. Even what he's saying. Even the message that he's communicating is being man made manifest right there in their midst, and it's not returning a void to him. The one who wrote it to begin with is the one who's speaking it, and it's having its desired effect, even as we read it now, and it reads us today. [00:15:13] Jesus' Ministry and the Kingdom of God And so it's amazing that it's on this stage that Jesus steps out and he stands, especially in the synagogue when he reads from the Isaiah scroll. And he announces that the true jubilee has now arrived and it's arrived in him. You know, by the way, what's interesting there is we have, we have no real reason to think that Israel ever really practiced Jubilee as it was outlined in the scriptures. So we have this beautiful instruction for a reset, a pure reset, and one that is liberty and freedom in so many ways, but especially demonstrated in this economic reality. And Jesus commences his public ministry proclaiming the good new. News that the kingdom of God has arrived. I feel like we have to go there, right? Because this is just so good. So in MOOC chapter four, Jesus stands up. He asks for the scroll, and this is what he reads. Loved ones. These are fantastic words. I mean, hear them from the mouth of our Savior. Again, Jesus reads this, the spirits of the Lord is upon me. Because he has anointed me to proclaim good news to the poor. He sent me to proclaim liberty to the captives and recovering of sight to the blind to set at liberty those who are oppressed, to proclaim the year of the Lord's favor. It's such incredibly strong and powerful news. We're getting this sense that there are those who are poor that need. To hear that something will be different. That they are her, that they're seen that all of the straining in life and all of their labor is not in vain, but here is one who's come to rescue them and that those who have been set in prison, those who are chained and under duress and find themselves locked up. That here he has come to proclaim liberty to the captives, and then for those that cannot see, that have lost their way entirely, that are groping in the dark, here is one that's coming to recover the sight. Hear that word, not to give it brand new, but to restore that which was originally present to begin with. Imagine the horror of having your sights and then having it taken away that. Knowing that there was something there that was beautiful in your midst, something that was precious to you, and now to have that restored, in fact, like Blind by de MEUs the Greek, there is more when God says, or Jesus rather, says, what do you want me to do for you? The Greek is very clear, just says, sight again, sight again. And I think we like our ancestors and Israel here before us. We ought to be always clamoring and crying. Then I tell God like, son of David sight again. Would you help me to see truly not as the world appears to be, but we spiritual eyes, to know the truth, to understand how much you love me, and would you gimme the strength to love you? Me back love you back by way of giving, yes, this sight. And then for all those who are downtrodden. Where, wherever, and whatever that means, physically, emotionally, spiritually, that here's the one who has come to, again, set you at liberty and then to say, do you know what this time is? This is the time of the Lord's favor. Why? Because the son of man is here and where the son of man is. There is freedom and restoration. There is a new king over all things. There's one who super intends over all of the earth. Who has been given control over all things and has come to win literally the day for those who are rebellious before God, for those who have sinned, who are covenant breakers, who are gospel abusers, while we were at yet enmity with God at the right time, Jesus and his son for us. And so we find that it's like the pretext, it's the context for all of this, and especially this parable. And of course, rather than. Everybody listening to what Jesus has to say here and just being one over being filled with some kind of winsome logic of what's being said here, of being thoroughly convinced. We know that of course it's not just a matter of evidence, but unless the Holy Spirit comes the same spirit, which is upon Jesus, the sin of God, to change us, to open our ears, that we do not hear these things, we don't hear them as we ought to. We do not give them heed. We do not internalize them, and we cannot understand them. And so because of that, rather than of course meeting with universal acceptance, Jesus, of course, he encounters a host of reactions. Some opposed him. The crowds sometimes were way more motivated, like people in our day by novelty or curiosity or by presume rewards or blessings. You can imagine this is what makes, of course, something like the Blat and grab, its kind of gospel, the prosperity of some of our modern evangelical expression, so incredibly dangerous. Because of course people will say, well, if I can get that blessing, of course I want Jesus. Or if I'm gonna be made, well, yes, I'll, I'll find, I'll take Jesus. If I'm gonna get wealth and riches and a 401k, that's gonna suit my every need. Well sure I'll take Jesus. And of course, the blessing, the reward of getting Jesus is getting the son of God, getting the one who restores us first and predominantly. With God the father himself, that all of those blessings are already ours in the spiritual realm because of Jesus. In fact, we've, we've already been placed with him in the heavenly realms. That is the reward. And so sometimes the gods were a little bit more motivated by, this guy's given us bread before. Let's see if there's gonna be another buffet, rather than he says We ought to eat and drink his flesh. That in that is eternal life, and so we get distracted. And so sometimes novelty and curiosity just win the day. And then of course, on the other hand. Some of the most unlikely unseemly, most sinful were responding with incredible joy and embracing Jesus and his announcement. Tenaciously like voraciously, the ones who were humble, who knew that they needed a savior, they needed a reconciliation that was alien and outside of themselves. Something powerful that could defeat even the sin that was within them and bring about a pure and unbridled atonement, unreserved in its ability to clean. These were the ones who were saying, come, Lord Jesus, these were the ones crying out, saying, have mercy on me, son of David. And we like them. Ought to follow that example. And so throughout Matthew's Gospel and Luke's gospel. There's a mixed response throughout the entire ministry of Jesus. And again, what's unique about this parable, I think, is that Jesus comes setting the stage for that unique response. All of those different kind of options and how people will perceive him, how they respond to him, what they will say to him. And so whether as you go through the narratives in the gospels, you look to. The Samaritan Leopard or the blind beggar, or the Chief tax Collector, or the impoverished widow, all of these were those who were forcing their way into the kingdom in response during the good news. There's really something I think that's beautiful about that, that God allows for us to force our way as it were. When we are convicted of this kingdom, that he is the kingdom and that he brings it to us. That we come headlong, rushing in, falling over ourselves to get into that kingdom by the power of the Holy Spirit. And that's why I think, why, why Luke writes in chapter 16 of his gospel. The law in the prophets were until John. Since then, the good news of the kingdom of God is preached and everyone forces his way into it. What a amazing and lovely thing that God allows us. Which is the truth, to force our way into that. So these were the ones who proved to be the fertile soil for the word of the kingdom, not the ones who chose the places of honor or the privilege, or we saw Jesus one of many important priorities to be managed. What we have here is the ones who forced their way in. These were the ones who proved to be the fertile soil, and I'm not gonna steal. Any of our thunder, because Tony and I are gonna talk about that in the next episode. But I bring that up merely to say there's so much that's rich here. When we think about are we as Christians fruitful and fertile? In our following, after the Lord Jesus Christ. And that's Matthew's great theme of reversal, like beginning in the birth narratives of Jesus and continuing through the very end of his gospel count. Even like in his final parable, Jesus forced the confrontation with his opponents by declaring that God would give the kingdom to those who had produce a harvest for God in honor. His son. That's the truth. And so he was more than simply this messenger in these cleverly created stories announcing the arrival of God's reign. He was the one who brought the kingdom. And actually, in fact, Jesus embodies the kingdom because he was the king, not only of Israel, but the royal son of God who would rule the nations. And because of that. He did represent a threat to overthrow to some just as much as he was meant as a salvation and a blessing to others. He is divisive. In fact, what's interesting is if you track Jesus standing up in the temple. And he comes forward and reads from Isaiah. It's interesting where he stops reading. This is really before kind of the, all the language about the second coming back, him really coming not to bring just salvation, but to bring retribution, to bring justice and punishment for those who are God's enemies. And so really this first coming. Jesus is all about this. It's it's all about having the message of God go out in that return void. It's returning full of the response of God's people, full of the response of God's enemies and therefore. This parable, an ex explanation to his inner circle would be understood as an accounting for the surprising range of responses. And even more than I think like an ex explanation, like explicitly it would be this kind of preparation. This kind of, again, setting a table or opening up a pathway for this hard road that lay ahead for those who would remain true to Jesus. These would be the ones who would serve the ultimate purpose of God's great act of sowing in his son to produce a great harvest. And of course. That is partly what lies the hope for us. I mean, I think I said last time we spoke about this, what I appreciate about this teaching is not only that it doesn't pull any punches, but it's just so. Real, it's so resonant because Jesus already gives us some of the breadth and scope or the continuum of the responses so that when we go out and we should so unreservedly that that is by proclaiming Jesus as the king who has come as the kingdom already ushered in as here, but not yet. When we do this, we can expect already that there'll be various responses. So one for us, it takes away the surprise. The second is it does prepare us. That these things might in fact happen. And three, it gives us a sense that, again, the efficacy of salvation. And we're getting, by the way, this view of salvation from, from God isn't again dependent on the skillset of the sower. Instead, it is God's prerogative. It's always God's prerogative. And here as loved ones, you've heard me say again, I must invoke the phrase, we have God doing all the verbs, right? He's the one walking in the field. He's the one reaching in into the seed bag, as it were. He's the one casting it liberally across the ground. He's the one making it grow. All of this is what God is doing. The preparation of the soil, the casting of the seed, the being present in. Farmland. All of this is what God is doing now. We emulate that by design. So now the call is to do what Jesus has done here in Mala for us, and that is that we also go out into the world and we proclaim this good news because what is unequivocally true is that the good news of Jesus Christ. Is for all people. Now, this does not mean that all people will accept it. That is abundantly clear in the message that Jesus gives to us. It does not prevent though us or him from casting it out to all people. We see that really, really. Vividly. Some will be given ears to hear. We ought to pray that our neighbors, our children, those in our churches and our communities, our politicians, we ought to be praying that all would be given ears to hear, and the seed of God's word will accomplish exactly what God intends and Jesus' word, a proclamation announcing the good news of the kingdom of God. We see vividly the point that God's word is. Deed that this word that he spoke speaks is his action. It's not simply that God says what he will do, but that his very act of speaking is the means by which he does that very thing. When we hear God speak to us, it is proof that we are alive. Not only do like dead men tell no tales, I think I've just inadvertently like quoted from Disney's. Um. Pirates movie, but they hear no tells as well. You know, you have been born again, not a perishable seed, but of imperishable through the living and abiding word of God. Incredible. Isn't it? Loved ones like it's incredible this story that to me on the beginning seems like so kind of. Boring and not particularly catchy and maybe not as interesting as some of the others contained within. This is literally all the words of life in the seed that we've seen thrown and in. It is like the continuum we find, not that it emulates the Old Testament, or that it somehow compliments New Testament, but within all within this parable is all of the scriptures and all of the full plan of God and all of his great love for us. That again, while we were at his enemies, he came and on this path, as he walks among the field, he casts the seed. To all, and he, by his power, gives to some these ears to hear. We find ourselves humbled. We find ourselves rushing in coming into the kingdom, fighting to come into it because God has impassioned us with that same zeal that has accomplished this very thing. He implants it in our hearts, in our minds, in our guts, so that we would come before him and worship him, fall down and find. The one who is our savior, who ushers in the visible kingdom of God, the one that is not built merely on political theories, on good rules. The kind of gospel that didn't come to make bad people good, but came to make dead people alive again. And I think that that is the absolute. Untouchable, unfathomable, almost completely un understandable, if you will, truth of this particular parable. I think this is why the Westminster confession describes the word of God, and particularly the preaching of the word as a means of grace. The word is powerful in itself by the spirits of God. I had to quote the Westminster, of course, at least in honor of Tony, so. [00:30:02] Call to Action and Final Thoughts That's my little challenge to you on this short little episode. It's just you and me and I'm saying to you loved ones. Consider this parable again. Consider how palpable this parable is. Consider what God has for us in it. Consider this soils. And then think about what it means that this good news, we see this within it, this vivid point again, that God's word is his deed. And so this is why though we do not create any kind of legalistic, conscription, or prescription around something like daily Bible study. Why? It's such a blessing to live in this period of time where we have such easy access for most of us to the word of God, and that we ought to be zealous about getting that word out to all people because, because behind it and within it and around it is the full power of the Holy Spirit that is always going out into the world and returning full with response and that when God. Speaks his word. He's always accomplishing his act in that very deed. And so it should be a blessing. We should be compelled to find ourselves in it as much as often as we can because what we're finding there is the power of God for us, in us speaking, administering to us to produce in us a great harvest. That's the promise it's coming, and we're gonna get there in the next. Episode, but what I'll leave you with is just those first two soils thinking about if you have ears to hear, if you have been made alive together with Christ, then consider that there was a time when you are one of the other soils and God who's being rich in mercy has rescued you. Not because of work done in righteousness, not because you've come forward and. Elevate your place to the, to elevate your state to the place of deserving poor. Not because like you came forward with, with empty hands and somehow convinced God that you are worthy enough, or sorry enough or contrite enough. But because of his great mercy, and it's that mercy, I think that compels us to say things to Jesus like Son of David Sight again. Son of David, have mercy on me, son of David. You are the real arrival of the Kingdom of God and your word bears testimony and your Holy Spirit has in a great work in my life. And to that end, I want to follow you and I want to ensure that this word that you've given to me is given to all people. So there's work to do, loved ones. And there's a lot there to process. I hope that you will take some time. Think about this in your own way, and as you are processing this as God is speaking to you, as you are joining together with loved ones from literally all over the world who are hanging out and listening to Tony and I chat about this stuff, that again, you would share your own voice, the best way to do that. Why do you make me beg you? Come join the Telegram chat. You'll have a great time. It's super fun. T me slash Reform Brotherhood. I would also be remiss if I didn't on behalf of myself and Tony, thank everyone who does hang out there, everyone who sent us the email, everyone who shares prayer requests or has prayed for us, and as well everyone who makes sure that this podcast. Is free of charge. It comes with its own expenses. It's not free to produce. And so we're so thankful that those who've said, listen, I've been blessed by the podcast, or It's just been important or special to me. God has done something in it. Or God has renewed a different kind of desire and passion to talk about the things of God or to encourage me in my life. I'm so happy if other things have happened. By the way, it's not because of Tony or me. It's because God is good to us. I mean, can I get an amen? I see that hand. In the back, God is good to Tony and me and we're just so thankful that we get to do this. And so if you'd like to join in supporting financially. Every little gift helps. You can go to patreon.com/reform brotherhood patreon.com, reform Brotherhood, and there you can find a way to give one time or reoccurring all of those gifts together. Make sure that there's no payrolls on this bad boy that you're not gonna get any super weird ads in the middle of it. You're just gonna get us talking. We want to em, I would say be emblematic of what we've talked about here, which is. Freely we've received freely want to give. And for those who join and say, I wanna make that possible so that no one has to be compelled to pay for this kind of thing, I love that we are here for that every day of the week and twice on the Lord's day. So next episode, Tony and I are gonna continue in this parable. We're probably, you know, gonna get together. We'll set up our tents, we'll just camp out here for a little bit. So until we get the tents out, we get the s'mores. And we start camping. Honor everyone love the brotherhood.