Podcasts about like abraham

God calls every man to be a spiritual father. Like Abraham, we're called to be faithful followers, loving leaders, and humble warriors. That means walking in obedience, laying our lives down for others, and trusting God deeply, even when the path is unclear. Spiritual fatherhood isn't about perfection; it's about surrender, courage, and letting God build something lasting through us.

In this message, Pastor Marco explores the story of Abraham being asked to sacrifice his son Isaac. Before God would use Abraham to father many nations, He first tested what was in Abraham's heart. God was more concerned with who Abraham was becoming than with what he was called to do. Like Abraham, we shouldn't just ask God, “What should I do?”—but instead, “Who am I becoming?”

In Judges 7 we are told that Gideon and his host of 32,000 camped by the well Harod, meaning ‘trembling'. No doubt Gideon's army were given sight of the vast host of the enemy warriors whose encampment spread as far as the eye could see. 22,000 of Gideon's troop left due to their fear as the Law of Moses recommended. A test was now used to sift those God would choose to bring victory – those who lapped the water from their hands like dogs. Now with a mere 300 remaining Yahweh could bring the victory – Gideon's troop was outnumbered by a mere 450 to one and in their weakness God's might would triumph. Had the original army of 32,000 been given the victory Israel would have vaunted themselves and claimed that they had prevailed because of their own military prowess. Gideon is given yet another sign. Gideon and his servant, whose name means “a green ear of grain”, creep into the multitudinous camp of voracious locusts. It is possible, is it not that every Midianite warrior dreamed an identical dream, whose telling was sufficient proof to Gideon of God's guaranteed victory. The Midianites saw themselves as being destroyed. The dream was of a cake of barley bread, symbolising Gideon and his humble origins, rolling into the Midianite camp and overturning a tent. Two of the Midianite host say that there is no doubt that Yahweh would deliver Midianite into the hand of Gideon. Like Abraham's victory in Genesis 14 over the northern confederacy Gideon divided his force into 3 companies and surprised and alarmed the confused enemy, so that they self-destructed. The lesson is powerfully explained in 2 Corinthians 4verses 1-7. In Judges 8 we have ultimate and complete victory together with the severe punishment of those who did not join in God's warfare. We also have the great tragedy of Gideon's yearning to be their king despite his rightful acknowledgment that God alone was their true ruler. Isaiah 34 outlines the LORD's sword devouring Edom, “red” as representing all nations, and gathering the outcasts to possess for ever His land in the blessed and soon to be established Kingdom (verses 16-17). Isaiah 34 verse 10 describes “unquenchable fire” ie a Biblical figure of total destruction. James 5 concludes this letter from the half brother of our Lord Jesus Christ. Verses 1-6 contain a warning to the rich. We remember that in chapter 2 the poor were showing favour to their rich oppressors but, as chapter 5 tells us, the time of reckoning had arrived. The soldiers of Rome, who had encircled Jerusalem in 70 AD, had heard that the rich had swallowed their gems in an attempt to escape with some of their wealth. So when the fleeing rich (identified by their fatter flesh) fled they were opened up to see what wealth they had swallowed. Accumulated wealth in any form other than faithful and charitable works of love is useless, worthless and may in fact witness against us having been faithful servants of Christ. Verse 4 is a reference to the Law of Moses (Leviticus 19:13; see also Jeremiah 22verse 13; Malachi 3 verse 5). The field day labourers were having their wages held back overnight by the wealthy land owners, which God detested. The powerful would find opposition from Yahweh Tz'vaoth – He whose omnipotent power is with the host of heaven. The time to account for their self indulgent apathy had come. They, verse 6, had condemned and murdered the righteous Lord Jesus Christ; who as he taught them had not resisted. James also according to history was clubbed to death by the Jews, who called him “James the just”. Verses 7-12 speak of patience in suffering. Verse 7 is certainly the key to daily living. The farmer must patiently await for God to give him a crop. Grumble not and judge not, for our Judge is at the door (Acts 17 verse 31). The prophets and especially Job suffered long under trial. Let this console all believers in patiently enduring suffering whilst praying earnestly for the kingdom for which we long. We must always be true to our word – an oath adds no validity (Matthew 6verses 36-37). Verses 13-19 deal with the prayer of faith. These verses contain five prayers. How significant it is that that this letter stresses the importance of prayer in the life of a believer. “Prayer”, said brother Harry Tennant, “is not the spare wheel in the boot of the car – for use when an emergency arises – it is the steering wheel that directs our life”. There were in the first century believers who had been afflicted with sickness as a consequence of their wayward behaviour. Repentance and prayer were the key to their recovery. If we have a friend who is a close confidant that can keep the matter undisclosed, they may be able to help us through a trauma (see Galatians 6 verses 1-3). Consider the example of persistence in prayer until resolving the pressing problem that was demonstrated in Elijah's life (1 Kings 18 verses 41-46). God has given each one of us the responsibility to help one another to the kingdom.

In this powerful exploration of God's call, we delve into the life of Abraham and the profound implications it has for our own spiritual journeys. The central message revolves around the essential nature of God's call in our lives - without it, we remain spiritually dead. We're challenged to consider that God's call is not based on our qualifications, but rather it's His call that qualifies us. This humbling truth reminds us of our dependency on God's grace. The story of Abraham leaving his homeland serves as a poignant metaphor for our own faith walks. Like Abraham, we're called to step into the unknown, trusting God even when we don't have all the answers. This requires a daily decision to move towards God (symbolized by Bethel) rather than towards ruin (symbolized by Ai). The message urges us to examine our lives and identify areas where we're holding back from fully surrendering to God's call. It's a stirring reminder that true fulfillment and purpose are found not in comfort or worldly success, but in answering God's relentless call on our lives.

This past Sunday, Ellen Chapman continued our journey through the Big Story of the Bible by taking us into the transformational life of Abraham—a man whose faith, obedience, and story still speak deeply into our own. Spanning Genesis 11–25, we were reminded that God's Big Story is also our story. It's not just a tale from ancient history—it's a living, breathing invitation into partnership with God. The Call of Abraham: When God Says “Go” In Genesis 12, we see the beginning of Abraham's faith journey: “The Lord said to Abram, ‘Go from your country, your people and your father's household to the land I will show you.'” (Gen. 12:1) Abraham obeyed—even though he didn't know where he was going. He heard, he trusted, and he went. Ellen challenged us with these powerful questions: Are you responsive to the voice of God? When He says “Go,” are you willing to move? Are you where you need to be, or is God calling you to something new? Faith means movement. Faith is action. Like Abraham, we are called to be witnesses, living lives that reflect the God who sends us. The Discipline of Obedience: Doing the Right Thing Abraham wasn't perfect. He and Sarah made mistakes. But what marked his life was this: He had a heart that was after God. That kind of obedience doesn't come from emotion or impulse—it's built on discipline and foundation. Doing the small, right things builds a life ready to do the big, God things. “You have to have the foundations in your life to respond to the call of God.” So ask yourself: What small steps of obedience do I need to take? Am I laying down the right foundations to hear and respond to God? The Test of Sacrifice: What Are You Willing to Lay Down? One of the most powerful moments in Abraham's journey was when God asked him to sacrifice his son Isaac. This wasn't just about obedience—it was about trusting God with the most precious thing in his life. Abraham's willingness to lay down his son was an act of radical trust in a God he believed would never fail him. What is God asking you to sacrifice today? What are you holding onto that might be holding you back? True worship often involves laying something down. Sacrifice clears the way for greater purpose. God Is Calling You—Are You Ready to Go? Abraham's story reminds us that God doesn't just call heroes—He calls ordinary people who are willing to go. And He's still calling today. Will you answer the call? Will you step out in obedience? Will you go, even if you don't know where the path leads? You Have a Story Too Your life has meaning. Your experiences have weight. Your story, like Abraham's, is part of the Big Story of what God is doing in this world. Ellen reminded us that: “You have life experiences that will change the circumstances and experiences of other people.” So today, ask yourself: Where and how am I serving God? What do I need to lay down? Am I prepared to go? Final Encouragement Abraham's life teaches us that faith is a journey, obedience is a choice, and God's story is one of invitation, transformation, and mission. God has an amazing plan for this community—and you're a part of it. Step into the story. Be willing to go. Be willing to give. Be willing to grow.

Hebrews 5verses 12-6 and 20 continues the theme begun in chapter 5 – a warning against apostacy. The first 8 verses deal with a pressing danger to those, who were once enlightened by the Spirit Word, and had shared in the Holy Spirit gifts of the first century, of “falling away” (Greek word for apostacy and having a number value of 666). This proves that the possession of a spiritual gift was not a guarantee of a place in the kingdom. The writer expresses his hope that the majority of the letter's readers will not succumb to this challenge. From verse 13 to the end of chapter the writer outlines the certainty of God's promises. All His promises are unfailing and are not capable of any shortfall in what He has promised. Yahweh's promise to Abraham is vouchsafed by an oath based on God's own existence. And so with Chrst having been raised and exalted to His Father's presence our hope is securely anchored in Christ. This hope takes us beyond mortality and being with Christ will be realised at Jesus' return to earth to set up the kingdom promised to Abraham (see Romans 4 verse 13; Genesis 13 verses 14-15). From chapters 7-10 the writer speaks of the “better priesthood”, which has been brought into existence by our Lord Jesus Christ. Chapter 7 introduces us to “one made like unto the Son of God”, by the terms the Scripture uses and the manner in which they are introduced to the reader of the sacred inspired text. Twice only do we find Melchizedek, the king-priest of Jerusalem mentioned in the Old Testament – Genesis 14 and Psalm 110. These verses were written about a thousand years apart. And together with an enacted parable from 2 Samuel chapters 6-8 allow us to see how this man prefigures the Lord Jesus Christ and his priesthood. Like Abraham's promises Christ's priesthood (typically seen in Melchizedek) is founded upon an oath. Since Melchizedek's priesthood preceded and also prophetically succeeds the Aaronic priesthood the Scripture foreshadows a change of law administered by an eternal priesthood of King-priests. Christ's sacrifice suffices in the forgiveness of sins once for all time. And our Lord Jesus will return to the earth free from a body which is weak and sin prone to rule in glorious immortality.

Joshua 18-19 tell of the inheritances of the other seven tribes and of Joshua's own in the Land promised to the nation's fathers of faith. With Israel assembled at Shiloh with the Tabernacle of the congregation spies were sent out to report on the rest of the land to be allotted. Having surveyed the land and providing a detailed written description the land was apportioned into 7 allotments. On the return of the spies lots were cast to see what each tribe was to receive. Verses 11-28 tell us of Benjamin's inheritance: the lands and their cities. Notice that Jerusalem is included in Benjamin's allotted territory. Jerusalem is also listed as belonging to Judah. How can it belong to two tribes? It was a border city and so belonged to both tribes. Benjamin's allocation logically follows the two sons of Joseph since Benjamin was Joseph's brother. Isaiah 24 describes the ravages to come on the earth, and at the time of the great earthquake which will happen when Jesus returns to the earth. Verse 1 speaks of the depopulation that this event will bring. Verses 2-3 tells that all classes of people are equally affected. Verses 4-6 outlines some of sins of the world which have brought these judgments. Verses 7-13 describe the bitterness felt by the survivors of this calamity. Verses 14-20 say that many of the remaining peoples will speak of the righteousness of the Almighty's judgment. Verses 21-23 speak of the new regime reigning in Jerusalem over the entire earth who will displace all the other rulers. Hebrews 5verses 12-6 and 20 continues the theme begun in chapter 5 – a warning against apostacy. The first 8 verses deal with a pressing danger to those, who were once enlightened by the Spirit Word, and had shared in the Holy Spirit gifts of the first century, of “falling away” (Greek word for apostacy and having a number value of 666). This proves that the possession of a spiritual gift was not a guarantee of a place in the kingdom. The writer expresses his hope that the majority of the letter's readers will not succumb to this challenge. From verse 13 to the end of chapter the writer outlines the certainty of God's promises. All His promises are unfailing and are not capable of any shortfall in what He has promised. Yahweh's promise to Abraham is vouchsafed by an oath based on God's own existence. And so with Chrst having been raised and exalted to His Father's presence our hope is securely anchored in Christ. This hope takes us beyond mortality and being with Christ will be realised at Jesus' return to earth to set up the kingdom promised to Abraham (see Romans 4 verse 13; Genesis 13 verses 14-15). From chapters 7-10 the writer speaks of the “better priesthood”, which has been brought into existence by our Lord Jesus Christ. Chapter 7 introduces us to “one made like unto the Son of God”, by the terms the Scripture uses and the manner in which they are introduced to the reader of the sacred inspired text. Twice only do we find Melchizedek, the king-priest of Jerusalem mentioned in the Old Testament – Genesis 14 and Psalm 110. These verses were written about a thousand years apart. And together with an enacted parable from 2 Samuel chapters 6-8 allow us to see how this man prefigures the Lord Jesus Christ and his priesthood. Like Abraham's promises Christ's priesthood (typically seen in Melchizedek) is founded upon an oath. Since Melchizedek's priesthood preceded and also prophetically succeeds the Aaronic priesthood the Scripture foreshadows a change of law administered by an eternal priesthood of King-priests. Christ's sacrifice suffices in the forgiveness of sins once for all time. And our Lord Jesus will return to the earth free from a body which is weak and sin prone to rule in glorious immortality.

Please note that the 1st part is in English, and the 2nd part is in Malayalam starting a 19:25 mark.Genesis 12:2,3 – God said, “And I will make you a great nation, and I will bless you and make your name great; and so you shall be a blessing; and I will bless those who bless you.  And the one who curses you I will curse.  And in you all the families of the earth will be blessed.” ഞാൻ നിന്നെവലിയോരു ജാതിയാക്കും; നിന്നെ അനുഗ്രഹിച്ചു നിന്റെ പേർ വലുതാക്കും; നീ ഒരുഅനുഗ്രഹമായിരിക്കും.  നിന്നെ അനുഗ്രഹിക്കുന്നവരെ ഞാൻ അനുഗ്രഹിക്കും. നിന്നെശപിക്കുന്നവരെ ഞാൻ ശപിക്കും; നിന്നിൽ ഭൂമിയിലെ സകല വംശങ്ങളും അനുഗ്രഹിക്കപ്പെടും.Abraham is one of the most important figures in the Bible.  Abraham is recognized as the patriarch of the Israelites, Ishmaelites, Edomites, and Midianites. The life of Abraham is a testament to the power of faith, obedience, and trust in God.  Abraham had a long and challenging journey. Throughout this journey, he worked hard and experienced grief and blessings.  We know through Abraham that God always keeps His promises. We may not have all the answers but God surely does. The life and legacy of Abraham continues to influence the world today.  Despite the challenges he faced, he remained steadfast in his commitment to God. Additionally, his covenant with God is seen as a precursor to the New Covenant established by Jesus Christ.   Abraham is mentioned many times throughout the books of the Old Testament and New Testament. When we commit to obey God, we will be blessed through generations.My name... Cicilysunny@gmail.com

Welcome to this week's message from our church, right here in the heart of our community. Today, Cornelius shared a powerful reflection on legacy, blessing, and the unwavering power of belief, drawing inspiration from the biblical account of Jacob's final blessings to his grandsons, Manasseh and Ephraim. Cornelius began with a relatable anecdote, a momentary scare involving a 97-year-old aunt who mistakenly believed she was nearing the end of her life. This lighthearted opening served as a poignant parallel to the main narrative: Jacob, at the ripe age of 147, propped up in bed, ready to impart his final words to his son Joseph and his grandsons. What do you say at the end of a long life? What words of impact can you leave for the next generation? Cornelius pondered this question, highlighting the significance of Jacob's impending blessing upon Joseph's sons, Manasseh and Ephraim. He poignantly recalled the recent passing of his own father, underscoring the weight and potential significance of such final pronouncements. While acknowledging the length of Genesis chapter 48, the passage detailing this scene, Cornelius focused on the serene and profound nature of the encounter. He referenced Rembrandt's 350-year-old painting depicting Jacob blessing the two grandsons, capturing the essence of this pivotal moment. What is the lasting inheritance, the ultimate blessing, one can bestow upon the generations to come? Cornelius then delved into key aspects of Jacob's final words. Firstly, Jacob reminisced about the loss of Rachel, his beloved wife, a deeply significant event in his life. Secondly, he recalled his transformative encounter with God at Bethel, a moment that irrevocably shaped his journey. Meeting God, Cornelius affirmed, changes everything. Thirdly, Jacob spoke of the "walk" of Abraham and Isaac, emphasizing the foundational faith of their lineage. Here, Cornelius drew a powerful connection to the defining characteristic of Abraham's life: his unwavering belief in God. "Abraham believed God," Cornelius declared, emphasizing the profound simplicity and power of this statement. He encouraged each listener to personalize it: "Cornelius believed God." This act of faith, he asserted, is what unlocks God's promises. He seamlessly transitioned to the teachings of Jesus, highlighting the central role of belief in the New Testament. He cited John 3:16: "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life." Amen. Cornelius illustrated this further with the stories of Jairus, whose daughter had died (Mark 5:21-43), and Martha, grieving the loss of her brother Lazarus (John 11:17-44). In both instances, Jesus's response centered on the imperative of belief: "Just believe," and "I am the resurrection and the life. Do you believe this?" This emphasis on belief extends to us today, Cornelius affirmed. God has a plan, purpose, promises, and blessings for each individual, especially new believers, and for the church as a whole, mentioning his personal connection to the promises for "MCF" (presumably the church's initials). He passionately prayed for the people of Jordan, Thorpe, and Batemore, urging the congregation to believe in God's power to save. Addressing potential doubts, Cornelius encouraged listeners to "leave your buts out," echoing Abraham's unwavering faith even when faced with seemingly impossible circumstances – receiving the promise of a son at the age of 100. Abraham believed, Cornelius reiterated. Moving on to the concept of blessing, Cornelius offered a practical definition: "empowered to prosper." God doesn't just hand out provisions; He equips us with the means, talents, and opportunities to thrive. He wants to bless us abundantly. Quoting Psalm 23:6: "Surely goodness and mercy will follow me all the days of my life," Cornelius shared personal experiences from Mozambique and Sheffield, testifying to the continuous flow of God's blessings through all seasons of life. Cornelius outlined three pillars that define this blessing: God looks after us, He protects us, and He leads us. This comprehensive care brings peace into our lives, a vital message, particularly for new Christians. However, he acknowledged that this doesn't equate to an easy life. Drawing on his three decades of experience in Mozambique, he recounted tales of war, famine, and death, moments where coping felt impossible. Yet, in those very moments, God's promise held true. He then shared the powerful words of Isaiah 41:13: "For I am the Lord your God who takes hold of your right hand and says to you, Do not fear; I will help you." This verse, Cornelius revealed, provided immense strength in navigating life's challenges, likening life's difficulties to a dense bush where the path forward is unclear. God's promise is to take us by the hand and guide us through. Contrasting God's life-giving nature with the destructive intentions of the enemy, Cornelius quoted John 10:10: "The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full." It is1 through Jesus, Cornelius emphasized, that we receive true blessing and step into the abundant life God has promised, a life unique to each individual. He acknowledged the reality of "curses" and hardships that can hinder blessing, particularly within the local community of Jordan, Thorpe, and Batemore, drawing parallels to the hardships he witnessed in Africa. These negative forces, he explained, aim to diminish faith and prevent progress. Yet, the answer remains the same: Jesus. Through Jesus, we can overcome these obstacles. Returning to the narrative of Jacob, Cornelius referenced a 1250 Middle Ages depiction of the blessing, highlighting the unusual detail of Jacob crossing his hands. This detail, he explained, is significant to the story. Jacob, partially blind, was guided to place his hands on Manasseh, the firstborn, and Ephraim, the second. However, intentionally, Jacob crossed his arms, placing his right hand, the hand of greater blessing, on Ephraim, and his left on Manasseh. Cornelius explained that the names themselves hold meaning related to Joseph's journey. Manasseh, meaning "forget," symbolized Joseph's overcoming of past hardships and the loss of his father's household through the birth of his son. Ephraim, meaning "fruitful," signified God's blessing of productivity and prosperity in the land of Joseph's affliction. By crossing his hands, Jacob prophetically reversed the natural order. Affliction, symbolized by the firstborn, Manasseh, was moving backward, while prosperity and fruitfulness, symbolized by Ephraim, were moving forward. "Your pain is past," Cornelius declared, interpreting Jacob's action. "Your time of prosperity has come." This blessing, he asserted, is for us too. Even in times of pain and hardship, Cornelius reminded the congregation, God is present, echoing the recurring statement in the story of Joseph: "God was with him." Just as God took Joseph through the pit, slavery, and prison, He takes us by the hand through our difficulties. The message of Genesis 48, Cornelius concluded, is one of hope: we will come out of our afflictions and difficulties. God has a blessing, a plan, and a purpose for our lives, and He will bring it to pass. The key, however, is to believe. Bible References: Genesis 48: The entire chapter detailing Jacob's blessing of Manasseh and Ephraim. John 3:16: The core message of salvation through belief in Jesus Christ. Mark 5:21-43: The account of Jairus's daughter being raised from the dead through Jesus's power and Jairus's belief. John 11:17-44: The story of Lazarus's resurrection and Jesus's dialogue with Martha about belief and eternal life. Psalm 23:6: A declaration of God's continuous goodness and mercy. Isaiah 41:13: God's promise of help and reassurance in times of fear. John 10:10: Jesus's purpose to bring abundant life, contrasting with the thief's destructive intentions. Transcript Jesus Christ amen The first one is a little story that happened a few months ago. We got a text message from Sarah's auntie who was 97 and she was in hospital and she said I'm dying, I just want to say thank you for everything you've done and I want to say goodbye. And that was it. So Sarah was quite shocked. She got a bit upset about it. But then half an hour later she got a message saying from Seth George saying there's nothing wrong with her, she's in hospital for the very first time and she thinks she's dying because she's coming out. But our story today is a bit like that. Joseph was called to his father as his father was dying. So his father was propped up in bed and Joseph went to his father to hear the last words he had to say. So Joseph came to his father, hang on, came to Jacob. Jacob was propped up and there you are at the end of your life. Jacob was 147 years. What do you say at the end of your life? You have a few words still maybe when you are dying. Where is the next generation? His son and his two grandsons and Joseph sort of considered Joseph as the first born and now he is going to say something. What do you say for the next generation? How can you still impact the next generation? Your son or your grandson? My dad died last year, he was 90. He died suddenly so there were not many words said anymore. But if you have the time, I'm sure Jeff would have some words to say. Well, this picture gives a very beautiful scene actually of that chapter 48. I'm not going to read it because it's going to take too long. But that chapter is very, very serene. It's Jacob there with Joseph coming and his son and it is a bit like this. This picture is from Rembrandt, it's 350 years old and it is Rembrandt blessing the two sons Manasseh and Ephraim. That's what the story is about. It's just a part of it. The last blessing of Jacob to his sons. What do you give your last generation? Now when we read that chapter 48, we can extract a few things. Jacob speaks first of all, he speaks about Rachel dying which was truly a big thing in his life. It was his big love in his life so that was a big thing. But then he speaks about Bethel, that he had that experience with the Lord in Bethel which was a big thing for him. Meeting the Lord in Bethel, it changed his life. When you meet the Lord, I met the Lord and it changed everything. Then the second thing, he talks about the walk of Abraham and Isaac. The walk because there is where it started. We have generations here. Abraham, Isaac, Jacob and here he is going to bless Joseph, Manasseh and Ephraim. But he talks about the walk of Abraham. If we think about the walk of Abraham, it was amazing. Abraham had such a life. The whole of Genesis, what we read about Abraham obeying God, being called by God, receiving covenants, promises and he received the promise that he would get a son. But if I think about that whole and read that whole scene of Abraham, what really touches me and what I really take away from it is the next slide. Abraham believed God. From all of Genesis, I think the most important for all of us, Abraham believed God. It's so powerful. You can put your own name in there, you know. Cornelius believed God. I want that, you know, for everything. I want to believe God for his promises. For everything he's spoken to me. For the word of God. I want to believe every word of it. I do believe it, but sometimes I fail. I want to believe it. Everything he did. And then we can take it forward to Jesus because Jesus really he encouraged and spoke a lot about just belief. Just John 3 16 is what? John 3 16. Whoever believes, whoever believes will have eternal life. Amen. When we believe. And there's lots of those stories. When Jairus came, his daughter had died. And he came through the crowds to Jesus. And there he said, Jesus, it's too late. You don't need to come anymore. Jesus turned around. What did he say? Just believe. When Martha came towards Jesus because her brother had died. And there he came and he said, if you would have been here, he wouldn't have died. What did he say? I am the resurrection and the life. Do you believe, Martha? She said, yes, I believe. Again, believe. To trust him. And that we can take forward to us today. What about your promises, the promises you have? Maybe you haven't, you're new, you're a new believer. God has a plan and purpose for your life. Amen. God has promises, has blessings for you. We're going to talk a little bit about those blessings. But as well, God has blessings for the church, for MCF. I pray at 146, I love the promises God has for this church. Great things are happening. And they're ahead of us. Do you believe? Do you believe? Hallelujah. Only by faith we will get those promises. They will, like Abraham, like Abraham, those promises came to pass. Like today, because Abraham has moved away, Abraham is in heaven. We are here today. It's up to us now. Do we believe? Those promises for Jordan, Thorpe and Batemore, for the people of Jordan, Thorpe and Batemore. God will save each one of them. We pray for them. Do you believe? You see maybe many buts, buts, we see lots of buts. But leave your buts out. Like Abraham, Abraham was 100 when he got the promise that he would receive a son. He was 90, but he got it when he was 100. Do you think that was normal? You know? Jeff, Jeff, you're going to get a son. So like, Pauline, Pauline. Abraham believed. Amen. We'll move on to the next slide. Blessing, because God has blessings for us when we believe. God has blessings for us. Now, just the definition, there are many definitions of blessing, but a good one is empowered to prosper. God wants to empower us to prosper. He wants to give you a net to go fishing and say, on your way now. He doesn't want to give you just a load of money or a load of fish. No, he wants to give you a job and the rest of it and the gifts and talents and say, on your way now. He wants to bless you. And blessings will be all over you. If God says, I bless you. Gil, next slide. As God says, I bless you. He will bless you. Surely goodness and mercy will follow me all the days of my life. It doesn't stop. When I went to Mozambique, I had seen God's blessing on my life. And there we were in Mozambique, among the poorest of the poor. And I thought, maybe it stops now. No, it didn't stop. Now we're here in Sheffield and I think, is this the end? No, it isn't. No, it continues. All the days of my life. All the days of your life. It doesn't stop. Amen. Next slide. So there are three pillars which define that blessing. And this is really like, I look after you. He wants to provide for us. He wants to protect you. And he wants to lead you. It is really a full package of peace upon your life. And I think especially new believers, new Christians need to hear that. God is really with you. God really loves you. And God really wants to bless you. He wants to look after you. He wants to protect you. And he wants to lead you. Does it mean that life is easy? No. Life has lots of difficulties. I lived three decades in Mozambique and I've been through lots of difficulties. And I can tell stories of war, of famine, of death. We've been through a lot. That you think like, I cannot cope with this. I cannot cope with this. And he said, no you can. Can you do the next one? I am the Lord your God who takes you with the right hand. And says to you, do not fear I will help you. Now this verse might help someone today. Because it helped me to cope and to come through life. He says, I will take you by the hand. And I say, yes Lord I need to be taken by the hand. Because I cannot cope, I cannot cope. I take you by the hand. And he says, don't fear. Keep on going, keep on going. I will help you. And life feels like a thick bush sometimes. And we don't see a way forward. But he said, I'll take you through. It's okay. You're going through. Keep going, keep going. Next one. John 10, 10. We already spoke about John 3, 16. And already, Lara already mentioned this as well. The thief comes to steal, kill and destroy. But Jesus came to give life, life more abundantly. It is all about Jesus. It is really Jesus who will help us, bless us. And take us into the life he has promised us. And the promise he has for you and the life he has for you is different than the one that is for you. And different from the one that is for me. We all have a plan and purpose. But there is another side as well. Next one. The thief comes to steal, kill and destroy. There are lots of difficulties in life. There are a lot of, there is curses running through. When we look at Jordan, Thorpe and Batemore. When I come from Africa and seen hardships and difficulties. I've seen curses operating. I know that curses are operating in people's life and holds people from being blessed. But again and again I say, Jesus, you need Jesus in your life. And through Jesus, you will come through. You will come through. Don't want to talk much about curses. But know that they are there. And they will hold you, withhold you from moving forward. And the worst thing is, it wants to diminish your faith. You know, it wants to weaken your faith that you will give up. That you will not believe. That you will give up. Amen. Next one. I'm going back. Still got three minutes. I'm going back to Jacob. This picture is about from 1250. So this is a really old picture from the Middle Ages. And it shows us very clearly Jacob blessing Manasseh and Ephraim. Amazing that they made this picture. And do you see something unusual here? It's got the hands crossed. Well that's in the story as well. Because Jacob was a little blind. And Jacob asked the boys to come forward. Manasseh and Ephraim. And now Manasseh and Ephraim, those two names, they speak about the life of Joseph. Now Manasseh was the first born. Next one. Manasseh was the first born. And when he was born, Joseph said, God has made me forget all my hardships and all my father's household. He has forget by having a new son, having born a son, new life. He said, God, in the life, in the land of my affliction, he has given me a son. He gives me joy. He has forgotten, it has forgotten my hardships. That's the name Manasseh. So Joseph really was dealing with his past. This was his past. And then he got a second son. Next one. And that's Ephraim. And then he said, now God has made me fruitful. God has made me fruitful, productive, prosperous in the land of my affliction. So now there is a sort of healing taking place in Joseph, in those two boys. First it is really the affliction and the pain. But the second one, now he sort of feels like prosperity has come to my life, blessing has come into my life. That's the second one. And then, next one, we go back to this picture. Then he is going to bless those two sons and normally the first born would get the blessing, the first blessing and would get a double portion of the inheritance. But in this case, Jacob, he turned them around. He turned those arms around. And he makes the first born, he makes the first, the second and the second, the first born. Because affliction is now going backwards. Prosperity, productiveness, fruitfulness is going forward. And by crossing them he said, your pain is past. Prophetically, I believe, he said, your pain has passed. Your time of prosperity has come. And I bless you two boys with this blessing. Your affliction, your pain is passing. But now prosperity, productivity, blessing has come. So he has turned it around and that is often our lives. You know, if you feel pain and you are going through hardship, know that God is in that hardship. Because even Joseph, in his difficulties, Joseph, when he went into the pit, when he went into slavery, when he went into prison, it says it again and again, God was with him. And he prospered. Right there, God is with him. Like I said, even in your difficulties, God says, I take you by the hand and will take you through. So even when you go through difficulties, know you are coming out. You are coming out. You are not going to stay there. And that is really the message of today of this Genesis 48. That you will come out of your affliction. You will come out of your difficulties. God has a blessing for you. He has a plan and purpose for your life. And he will make it come to pass. But believe. You must believe. And that is the story of today. And that is two minutes past quarter two. Hallelujah.

The grand design of Scripture is not merely to inform, but to transform--not to fill the mind only, but to bring the will into glad submission to God. The one who truly profits from the Word is the one who is brought into a life of increasing obedience to its precepts. Anything less than this is self-deception. As our Lord solemnly warned, "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of Heaven, but only he who does the will of My Father who is in Heaven." (Matthew 7:21)Obedience is not optional in the Christian life--it is essential. It is the evidence of a heart made alive by grace. The Scriptures were not given to be admired from a distance, or merely studied as literature, but to be obeyed in the power of the Spirit. To profit from the Word, is to have its commands inscribed upon the heart, and worked out into the life by cheerful obedience.When the soul is brought under the rule of Scripture, obedience ceases to be a burden and becomes a delight. The believer no longer picks and chooses what to follow, but bows to all that God has spoken. Like Abraham, he obeys not knowing where it will lead. (Hebrews 11:8) Like David, he prays, "Teach me, O Lord, to follow Your decrees; then I will keep them to the end." (Psalm 119:33) And like Jesus he declares, "I have come to do Your will, O God." (Hebrews 10:7)This obedience is neither forced nor meritorious. It is the grateful response of a redeemed heart. It is the Spirit-wrought fruit of the new birth. The more the believer feeds upon the Word, the more he comes to love the God of the Word--and love always expresses itself in willing submission. "This is love for God: to obey His commands. And His c

In today's message, Pastor Brandon Caddell reminds us that letting go isn't losing—it's trusting that God's plan is greater than ours. Like Abraham, faith means taking the next step without having all the answers, believing that God's provision is already waiting on the other side of surrender. What might God be asking you to release so He can reveal His promise?

The relationship between faith and law represents a fundamental choice between self-reliance and God-reliance. Through examining Abraham's story, we discover that genuine righteousness comes not through following religious laws, but through faith in God's promises. Abraham exemplified this faith by actively listening for God's voice, thoughtfully considering the evidence before him, and ultimately choosing to trust divine promises even when circumstances seemed impossible. God's covenant with Abraham reveals crucial truths about faith-based relationships with God. The covenant was sealed through sacrifice, foreshadowing Christ's death, and extends to all believers. Importantly, God Himself took responsibility for fulfilling the covenant promises, demonstrating that our salvation depends on His faithfulness rather than our perfect performance. This understanding challenges us to examine our own approach to faith, encouraging us to release self-reliance and embrace complete trust in God's promises.

In Matthew's very Jewish-oriented account we have seen Jesus lauded as the coming King, we have seen the builders reject the cornerstone, and today we will see the Lamb of God who brings a greater Passover and a greater deliverance. Like Abraham's firstborn, the Son of God is offered to God as a sacrifice, but he also the substitute offered so that we might live. A Jewish audience would have heard and understood all the parallels to Psalm 22, and recalled from Isaiah that the wounds of the suffering servant bring healing. Thankfully, his crucifixion is not the end. Jesus rises from the grave, just as he had said.Matthew 26 – 1:06 . Matthew 27 – 13:43 . Matthew 28 – 23:58 . Psalm 70 – 27:24 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Today on the Daily Nugget, Mike explores Romans 4:18-25, highlighting Abraham's unwavering faith—a faith rooted in the hope and goodness of God. Just like Abraham, we are justified when we trust not in ourselves, but in the One who raises the dead. Jesus took the wrath we deserved, died in our place, and gave us His righteousness—this is the heart of the gospel.

"One Year of Saying Yes: A Journey of Faith and Restoration" Join Cherisse as she celebrates the one-year anniversary of Rhythms That Restore! In this heartfelt episode, she reflects on her unexpected path to podcasting, the false narratives she had to overcome, and how God has faithfully guided every step of this journey. Cherisse shares the powerful lesson that has transformed her life: "He is enough, and therefore I am enough." Like Abraham, Moses, and other biblical figures who felt inadequate, she discovered that God doesn't need us to be enough—He simply needs our "yes." She reveals how this podcast began from a place of curiosity and developed through divine connections, including her mentorship with podcaster Wren Robbins and the invaluable support of her friend Liz Krol. This anniversary episode, coinciding beautifully with Holy Week, explores how saying "Here I am, Lord" with open hands creates space for God to work in extraordinary ways. Cherisse shares how Psalm 91:1 has been her anchor throughout the year, reminding her to dwell in the shadow of the Almighty. Whether you're wrestling with feelings of inadequacy, searching for purpose, or simply needing the reminder that God meets us in our weakness, this celebration of faithfulness will inspire you to take your next brave step forward. Connect with Cherisse:  Instagram@RhythmsThatRestorePodcast  Visit cherissehixson.com to explore our newly launched website! Sign up for our weekly emails to receive thoughtful reflections and invitations to upcoming events directly in your inbox. These aren't just another notification—they're designed to be a moment of refreshment in your busy day, something you'll want to print out and keep by your Bible and journal as a guide for your quiet time with God. Follow along on Instagram @cherissehixson01 for daily encouragement and updates on future rest retreats and gatherings. Thank you for being part of this community seeking rest, renewal, and a deeper walk with Jesus.  

Be sure to follow 614 Church online:Instagram: https://www.instagram.com/614_church/Facebook: https://www.facebook.com/614church/Website: https://www.614church.orgTo support our ministry, https://614church.org/give/To fill out a contact card so we can stay in touch, click the link below!https://614.churchcenter.com/people/forms/283193Until Everyone Knows Jesus#614church #jesus #davidswart #2025

What can we learn about Abraham's faith? We know that he believed God against incredible odds – well, actually there was NO way in the natural for Abram and Sara to have children. That is because not only was Sara barren, but later in life they still had had no children together, and now they were getting too old, well beyond the natural age for having children. And yet Abram believed God! Abram's name was changed by God to reflect this. No longer was he to be known as ‘exalted father', but to be known as ‘father of a multitude of nations', and yet with no children. However, Abraham did not DENY his circumstances and make all sorts of “Faith Confessions”, but rather his faith DEFIED the circumstances. And Abraham, experiencing miracles and having their child of promise, Isaac, born, sets the example of what God can do in us. But it is God who gives life and recreates us as New Creations and begins to work wonders in our lives! To watch the video from the church service today, just click on this link! The post Faith Like Abraham – Mark Anderson appeared first on Living Rock Church.

Prayer For The Week #2 - Genesis 18:16-33"Heavenly Father, You are just and merciful. Like Abraham, we come before You, not because we deserve to, but because You invite us. Teach us to intercede for others with boldness and humility. May we trust that even when the answer seems delayed, You are working for good. Help us not to grow weary in prayer but to keep coming to You, knowing You delight in showing mercy. In Jesus' Name, Amen."

Main Point: Those with Faith like Abraham Will Inherit the WorldText: Romans 4:13–15Outline:A. Inheritance promised (v. 13)B. Inheritance voided (v. 14)C. Inheritance lost (v. 15)

What if, in our hardest seasons, when hope feels lost, God is already working? In Romans 4:18, Paul points to Abraham, who “against all hope, in hope believed.” His circumstances made God's promise seem impossible, yet he trusted anyway. Maybe you're in an “against all hope” season—struggling in your job, your marriage, or your faith. Maybe you feel stuck in sin or burdened by shame. But the good news is that faith isn't about working—it's about trusting. Like Abraham, we are invited to believe that God will do what He promised. Join us as our Youth Pastor Jordan explores what it means to trust God when the odds are against us. Because the same God who was faithful to Abraham is faithful to you.

God told Abraham to go, and he went where God sent him. God told Jonah to go, but Jonah fled instead. Don't negate the path that God has laid and paved for you; it is predestined for you and your good! God wants you to walk in your purpose and follow him! Don't allow disobedience to disconnect you from the promises of God! Remember that obedience is better than sacrifice! Go with God so that you can eat the good of the land!

Your Nightly Prayer

In this message, Pastor Bayless Conley explores the power of intercessory prayer, drawing from Ephesians 6:18, Genesis 18, and other key scriptures. Like Abraham's prayer for a city in need, God invites us to stand in the gap, praying for conviction, spiritual clarity, and the courage to follow Christ. Be encouraged to pray boldly, knowing your intercession can change lives and impact eternity.

Whose story are you living? We're invited into God's plan, and it's about Him, not us. Don't settle for less—see how surrender leads to His ultimate blessing!When we mistake the privilege of being part of God's story for the right to take the pen, we risk settling for less than His best. Like Abraham, we often seek God's blessing on our own plans instead of submitting to the greater promise He has for us. But God's faithfulness goes beyond our limits—He invites us to trust and walk faithfully, knowing His plans are greater than ours.Remember that God will only multiply what we are willing to release, and when we let go, He leads us into something greater. Surrender and worship are essential; they bring revelation, align our hearts with God, and remind us that His promises depend on His nature, not ours. Are you ready to trust Him with your story? Listen and then take this to God to hear how God is calling you to walk with Him!Scriptures ReferencedGenesis 17:1-27; Luke 9:23; Romans 12:1; 2 Corinthians 5:17; Galatians 3:29; Colossians 2:11-14; Revelation 2:17Key InsightsGod will give you small things to test whether your “yes” is on the table.When we step out of God's plan there's strife, jealousy, frustration, and anger.God's call is not limited by age.God has two expectations: walk faithfully and be blameless.God always keeps His promises.How we respond to God matters.Worship unlocks greater revelation.With God's promise, there's always more.Pain is often the price tag for purpose.About SpringhouseIf you're looking for a church in Smyrna, TN that is focused on Loving Big, Living Truth, and Healthy Family, we'd love to connect with you. We are home to a vibrant children's ministry, powerful middle school and youth ministries, and incredible ministries for men and women of all ages. Our local and global outreaches include partnerships with missionaries in the US and abroad, Isaiah 117 House, local retirement communities, and more. Additionally, we are home to Springhouse Theatre, an award-winning theatre in the Nashville area. Through the theatre, we serve both the greater Nashville theatre community, and thousands of patrons each year, and we are expanding our vision to impact the culture through the arts into additional mediums and through an expanding network of relationships.We would love it if you would consider joining us in person for one of our Sunday gatherings.Additional Resources Follow the podcast to listen on the goTithes & OfferingsJoin our livestreamChurch websiteDownload the church appGathering TimesSundays, 9:00 AMSundays, 10:30 AMContact InfoSpringhouse Church14119 Old Nashville HighwaySmyrna TN 37167615-459-3421 CCLI License 2070006

February 1, 2025 1 Chron. 26:12-32; Ps. 14:7; Prov. 6:16-19; Rom. 4:13-17

What does it mean to run the race of faith? The simple gospel reminds us that salvation comes through “Jesus PLUS nothing.” In Philippians 3:2-4, Paul warns against complicating the gospel with rules or works, as some early believers attempted by adding the law to faith. Salvation is solely through Christ's finished work on the cross, which fulfilled the law and transformed our hearts. Like Abraham's covenant, marked by circumcision, we are now under a new covenant through Christ's shed blood. True freedom and lasting joy come from trusting wholly in Him, as our prize determines our race and our worship.

Hebrews 11:9-10 By faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; for he was looking for the city which has foundations, whose architect and builder is God. The previous verse testified of Abraham's obedience to the call of God, which showed the faith God gave him and the righteousness of God given to him. Verses 9-10 reveal how faith sustained him throughout the rest of his life. In 1 Peter 1:5, Peter wrote that we are “protected by the power of God through faith for a salvation ready to be revealed in the last time.” These verses in Heb. 11 indicate the reality of God's protecting faith in Abraham's life. Like Abraham, we have the promise and hope of a new city, a new country, a new kingdom, a new world where Jesus Christ reigns in righteousness. To get there, we must endure to the end of our lives, living as aliens or foreigners in this world. We are not alone. We have brothers and sisters with whom we live and journey who have the same promises we have. Abraham lived by faith, looking to God to work out His will and promises. In Colossians 3:1-4, the apostle Paul also echoed the reality of Abraham's faith as Peter did. Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on earth. For you have died and your life is hidden with Christ in God. When Christ, who is our life, is revealed, then you also will be revealed with Him in glory. May this encourage us to live by faith all the days of our lives, looking to God to work out His will and promises. I'm moved by this to keep my eyes fixed on things above rather than things on the earth as I live to love with Jesus. He is my life, and in Him I find everything I need for each day. These Scriptures are a wonderful encouragement to walk by faith in love with Jesus as we live to love with Him.

Why does Jesus seemingly reject (at first) this Gentile woman's request for healing simply because she is a Gentile? Why does Jesus call her a "dog"? After wrestling with these problems, Zack spends the bulk of the sermon discussing this Syrophoenician woman's audacious faith. Like Abraham and King Hezekiah before her, this woman argues with God. Believing that God is greater than even He lets on or will do even what He claims He will not is laudable "audacious faith" for which we should strive. The sermons ends with two applications.

How to Support the Rob Skinner Podcast.  If you would like to help support my mission to multiply disciples, leaders and churches, click here:  https://www.buymeacoffee.com/robskinner    Matthew Series Matthew 15:21-39 Introduction Jesus had just dealt with the topic of what was clean and what was unclean.  Jesus said our heart and the words that come from out heart are what defile us, not what we eat or touch or our external environment.  I hope you've had a good week digging a little deeper, paying attention to your words, the thoughts of your heart.  Jesus goes on from that powerful parable or proverb and in the next two stories illustrates in real time the implications of that teaching.  1.    You Have Great Faith! Matthew 15:21-28 21 Leaving that place, Jesus withdrew to the region of Tyre and Sidon. 22 A Canaanite woman from that vicinity came to him, crying out, “Lord, Son of David, have mercy on me! My daughter is demon-possessed and suffering terribly.” 23 Jesus did not answer a word. So his disciples came to him and urged him, “Send her away, for she keeps crying out after us.” 24 He answered, “I was sent only to the lost sheep of Israel.” 25 The woman came and knelt before him. “Lord, help me!” she said. 26 He replied, “It is not right to take the children's bread and toss it to the dogs.” 27 “Yes it is, Lord,” she said. “Even the dogs eat the crumbs that fall from their master's table.” 28 Then Jesus said to her, “Woman, you have great faith! Your request is granted.” And her daughter was healed at that moment. This story is also recounted in Mark 7:24-30.  Jesus has withdrawn to a Gentile area, not for preaching but to avoid the growing hostility of the Jews and to get ready for the next stage of his ministry.  This puts him in direct contact with Gentiles and these two stories provide a preview and a foreshadowing of Jesus' ultimate plans for the gentiles.  A woman comes to him.  The word used is “Canaanite.”  This is probably an archaic term at this point.  It's meant to point back to the arch-enemies of God's people back in the time of Moses and Joshua.  She comes out to Jesus begging for help.  How does Jesus respond? ·       Ignores her, 23 ·       Rejects her, 24 ·       Insults her, 26 The disciples are really stuck because she keeps on making a ruckus and Jesus apparently won't deal with the issue.  They want Jesus to solve her problem and make her go away, so there's tension building.  Jesus continues to ignore her.  Then he repeats his mission.  His mission is to reach the Jews and fulfill the promises given to them first.  After these first two rejections, Jesus goes into a house and the woman enters and gets down and begs him.  Then Jesus drops a bomb.  He calls her a “dog.”  The word used is diminuative.  But the word was used by Jews to describe Gentiles.  Dogs weren't viewed the same way as today.  He's not saying “puppy.”  He's testing her.  He's using the same language she would hear from Jewish neighbors.  Jesus is not coming across very “Christ-like” in this interaction.  Like the story we read in chapter 8 about the Centurion, there are racial issues coming up right here.  Jews considered the gentiles dirty and unclean.  They were to be avoided.  What we can't see is the tone or body language being used by Jesus.  Our reading is two-dimensional but the situation was three-dimensional.  It seems clear that Jesus was testing this woman to bring out her faith and highlight it.  If we only focus on individual sentences rather than the entire interaction we will get a wrong view of Jesus, his attitudes and purposes.  Three times he tested her and in the end her faith gave her everything she wanted from Jesus.  What can we learn from this woman?  We better learn something, because her behavior caused Jesus to exclaim, “Woman, you have great faith!”  Why? ·       She focused on getting to Jesus ·       She was desperate ·       She was troubled ·       She was persistent ·       She wasn't going to accept “no.” ·       She was able to reason with God o  Like Abraham, she didn't allow difficult situations to box in her thinking.  She reasoned by faith.  Let's take a look at Hebrews 11:19, “19 Abraham reasoned that God could even raise the dead, and so in a manner of speaking he did receive Isaac back from death.”  She actually disagreed with Jesus and “won” the argument.  She took his parable and turned it around on him.  She even points to the fact that the Jews' blessings were meant to spill over and be a blessing to all nations. §  Pam, “Ok! Let's talk about it!” ·       She viewed God's seeming rejection as a challenge o  Abraham had that same type of faith and was able to reason by faith and even get stronger in his faith when God called him to sacrifice his son Isaac.  In Romans 4 it says, “20 Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, 21 being fully persuaded that God had power to do what he had promised. 22 This is why “it was credited to him as righteousness.”  The very nature of the challenge that God gave him stimulated his faith even more.  When God challenged his faith, it caused him to go deeper, to strengthen his faith.  She didn't quit or get angry, she just dug in and viewed it as an opportunity to have even more faith than before. How do you rate when it comes to faith?  Are you a person that is willing to dig in and wrestle with God?  ·       Health issues, your own or family members ·       Financial challenges ·       Dating, engagement and marriage issues ·       Job related troubles:  Unemployment, underemployment, boss issues, coworker issues ·       Overcoming besetting sins ·       Meeting people and helping them become true disciples ·       Relationship challenges in the fellowship What difficulty are you facing right now?  Really think about that.  Bring it to mind. Are you approaching that problem with the same attitude and approach this woman had? ·       Are you going to Jesus? ·       Are you desperate, troubled and persistent? ·       Are you unwilling to accept “no” for an answer? ·       Are you reasoning by faith? ·       Are you viewing obstacles, challenges, God's apparent silence or even lack of interest as an opportunity to get stronger or have you just given up? I think Dennis Keating is a good example of this kind of faith.  When told he had cancer, he got his affairs in order and prepared for death.  And at the same time, he started praying and asking God for help.  He faced the facts and still had faith.   2.   Jesus Feeds Four Thousand, Matthew 15:29-39 29 Jesus left there and went along the Sea of Galilee. Then he went up on a mountainside and sat down. 30 Great crowds came to him, bringing the lame, the blind, the crippled, the mute and many others, and laid them at his feet; and he healed them. 31 The people were amazed when they saw the mute speaking, the crippled made well, the lame walking and the blind seeing. And they praised the God of Israel. 32 Jesus called his disciples to him and said, “I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way.” 33 His disciples answered, “Where could we get enough bread in this remote place to feed such a crowd?” 34 “How many loaves do you have?” Jesus asked. “Seven,” they replied, “and a few small fish.” 35 He told the crowd to sit down on the ground. 36 Then he took the seven loaves and the fish, and when he had given thanks, he broke them and gave them to the disciples, and they in turn to the people. 37 They all ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over. 38 The number of those who ate was four thousand men, besides women and children. 39 After Jesus had sent the crowd away, he got into the boat and went to the vicinity of Magadan. These two stories are connected by “bread.”  Bread tossed to dogs and bread for “gentile dogs.”  Jesus is still in foreign territory.  His compassion for the people is what drives him.  Why is this second feeding mentioned in two gospels?  It's smaller, more food is initially available and less food is leftover.  It seems anticlimactic and unnecessary unless you consider the people receiving the food.  In 15:31 it mentions that Jesus' miracles cause the crowd to praise the God of Israel.  This points to the fact that they were not from Israel.  This feeding is here to highlight Jesus' ultimate aim to pull all races, all nations, all peoples together and take care of them.  This is what connects this entire chapter on what defiles, what is clean and what is unclean.  He lays out the principle, demonstrates it by helping a Canaanite woman and then broadens that blessing to an entire gentile crowd. If you'd like to have compassion on people who aren't like yourself,  look around this holiday season for opportunities to serve people unlike yourself. Next Steps ·       Take your biggest challenge and use it as motivation and tool to approach Jesus with unwavering faith.  Spend five minutes daily this week begging God to act on your request.  ·       Have compassion on the people around you.  

Chris and Jonathan talk about having faith like Abraham. (Romans 4)

Send us a textThis week, Rabbi Bernath's sermon delves into the profound moment in this week's Torah portion when G-d calls Abraham to leave everything familiar and embark on a journey that would define not only his own life but the life of humanity. The Midrash's metaphor of a palace in flames becomes the key image for Abraham's—and ultimately all of Judaism's—mission. Abraham's journey begins with a cry to G-d, asking why a beautiful world, brimming with order and wonder, is engulfed in suffering and strife. G-d's response, “I am the ruler of the palace,” calls Abraham, and all of us, to act as His partners in repairing the world. Through G-d's implicit challenge, Abraham learned—and taught—the lesson at the heart of Judaism: that we are tasked with extinguishing the flames of injustice and bringing G-d's presence into our world.  Takeaways: 1. Humanity's Responsibility: Judaism teaches that we are responsible for the world, called upon to combat injustice and protect life, not simply to observe the beauty or lament the flames. 2. The Power of Moral Courage: True goodness demands moral courage, the bravery to condemn evil unequivocally and protect the innocent. Abraham's journey ignites the mission of Judaism: to oppose wrongdoing without compromise. 3. Rejecting Passivity: The Midrash urges us to reject passivity in the face of evil. Like Abraham, we are called to ask tough questions of ourselves and society and to lead by example, striving toward a world of compassion and righteousness. 4. Redefining Leadership and Society: In choosing leaders and guiding our own lives, we must seek those who recognize the importance of standing up against those who “set fire to the palace,” those willing to uphold justice and moral clarity. 5. Partnership with G-d: The true beginning of the Jewish faith is the realization that we are G-d's partners in creation, called to infuse holiness into the world by actively pursuing justice, kindness, and integrity.  #Judaism #Torah #Bible #LechLecha #TorahPortion #TorahLessons #Abraham #MoralResponsibility #TikkunOlam #Leadership #Avraham #chabad #DvarTorah #Sermon   Sign up for Kabbalah of Mental Wellness HERE https://ndg.chabadsuite.net/civicrm/event/register?reset=1&id=61Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textThis week, Rabbi Bernath's sermon delves into the profound moment in this week's Torah portion when G-d calls Abraham to leave everything familiar and embark on a journey that would define not only his own life but the life of humanity. The Midrash's metaphor of a palace in flames becomes the key image for Abraham's—and ultimately all of Judaism's—mission. Abraham's journey begins with a cry to G-d, asking why a beautiful world, brimming with order and wonder, is engulfed in suffering and strife. G-d's response, “I am the ruler of the palace,” calls Abraham, and all of us, to act as His partners in repairing the world. Through G-d's implicit challenge, Abraham learned—and taught—the lesson at the heart of Judaism: that we are tasked with extinguishing the flames of injustice and bringing G-d's presence into our world.  Takeaways: 1. Humanity's Responsibility: Judaism teaches that we are responsible for the world, called upon to combat injustice and protect life, not simply to observe the beauty or lament the flames. 2. The Power of Moral Courage: True goodness demands moral courage, the bravery to condemn evil unequivocally and protect the innocent. Abraham's journey ignites the mission of Judaism: to oppose wrongdoing without compromise. 3. Rejecting Passivity: The Midrash urges us to reject passivity in the face of evil. Like Abraham, we are called to ask tough questions of ourselves and society and to lead by example, striving toward a world of compassion and righteousness. 4. Redefining Leadership and Society: In choosing leaders and guiding our own lives, we must seek those who recognize the importance of standing up against those who “set fire to the palace,” those willing to uphold justice and moral clarity. 5. Partnership with G-d: The true beginning of the Jewish faith is the realization that we are G-d's partners in creation, called to infuse holiness into the world by actively pursuing justice, kindness, and integrity.  #Judaism #Torah #Bible #LechLecha #TorahPortion #TorahLessons #Abraham #MoralResponsibility #TikkunOlam #Leadership #Avraham #chabad #DvarTorah #Sermon   Sign up for Kabbalah of Mental Wellness HERE https://ndg.chabadsuite.net/civicrm/event/register?reset=1&id=61Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

One in the Messiah Galatians 3:15-29 by William Klock When my grandmother died there was a will.  It spelled out everything in black and white.  Not just the financial stuff, but even her car, the furniture in her house, down to the tchotchkes on the end tables.  Still, one of my twenty-one cousins decided to argue about it.  He was going to take the estate to court and dispute the will.  One of my uncles shut him down.  Not only was he getting a fair share just like everyone else, Grandma made sure her wishes for everything were in black and white. This is Paul's appeal as we move on to the second half of Galatians 3.  Paul's going to say, it's all here—plain as day, in black and white.  There's nothing to argue about.  But these agitators in Galatia, these “people from James” in Antioch—they're like that cousin, unhappy with the will, and trying to get what he wants by saying, “No, no.  That can't be right.  That's not what Grandma would have wanted.”  And what they want is circumcision.  Remember the situation.  Most of the believers in Galatia were gentiles.  They had been pagans.  They took part in all the pagan practices that were woven all through daily life in the Greco-Roman world.  But then they heard the good news about Jesus, they believed, and that meant withdrawing from all those pagan practices.  They threw out their household gods.  They stopped taking part in the pagan festivals.  They stopped visiting the temples and worshipping Caesar.  And now their neighbours and coworkers and even the city officials think they're irreligious and unpatriotic.  If something bad happens, everyone will come after them for angering the gods.  So these gentiles Christians have claimed the Jewish exemption.  Jews were exempt from all those pagan aspects of daily life and since following Jesus was a new way of following the God of Israel, it was an easy out.  But the local Jews got angry.  If you're not circumcised and don't live by torah, you have no business calling yourself a Jew!  And then these agitators who were preaching a false gospel of Jesus plus torah—or at least Jesus plus circumcision—they showed up and took this as an opportunity to convert the Galatian believers over to their way of thinking.  The end result was that they were dividing the church.  Instead of Jewish and gentile believers worshipping and praying and fellowshipping and gathering around the Lord's Table together, they were dividing up—as if instead of one body, Jesus now had two. So Paul continues on in Galatians 3:15.  Here's what he writes: Brothers and Sisters, let me use a human illustration: When someone makes a covenanted will, nobody sets it aside or adds to it.   It's there, like Grandma's wishes, all in black and white with her signature at the bottom.  You can't dispute it saying, “No, but Grandma wanted this instead.”  Here the really important thing is who the beneficiary is. Well [Paul goes on] the promises were made “to Abraham and his seed”—that is, his family.  It doesn't say “his seeds,” as though referring to several families, but indicates a single family by saying “and to your seed,” meaning the Messiah.   Remember the promise made to Abraham.  Even though he was a childless old man, he would have a family with children as numerous as the stars, a family that would bless and eventually inherit the nations.  And what Paul is stressing here is that there's only one family that inherits that promise.  Quoting the Greek version of Genesis 15:18, Paul uses the word “seed”.  The promises were made to Abraham and his seed—to his offspring, to his descendants who were yet to be born.  Don't think of “seed” as a single seed you might plant in the ground.  Think of it in terms of the family that grows from that seed.  God's promises were made to that single family, but Paul also stresses what even the circumcision people would have known: that family has come to be represented by the Messiah.  Remember, too, that the king represents his people.  So Jesus the Messiah and his people are the inheritors of God's promises to Abraham.  Now, Paul goes on in verse 17: This is what I mean: God made this covenanted will; torah—the law—which came four hundred and thirty years later, can't undermine it and make the promises null and void.  If the inheritance came through the law, it would no longer be by promise; but God gave it to Abraham by promise.   The circumcision people have been saying that if you want to be a real Christian, you have to at least get circumcised.  They probably wanted people to live by other parts of torah too, but it starts with circumcision.  And Paul's saying, “Look, God established a covenant with Abraham on the basis of faith.  Circumcision came years later.  And torah?  The Lord gave that to Israel four hundred and thirty years later after he delivered them from Egypt.  And when the Lord gave them torah, remember that they were already becoming the great family he had promised to Abraham in the beginning.”  Torah was a big deal, but even something as important as torah couldn't rewrite the covenant that the Lord had made with Abraham on the basis of faith.  When the Lord appeared as a smoking pot and burning torch that night to Abraham, when he passed back and forth down the pathway Abraham had made between the halved carcasses of those sacrificial animals, the Lord had—so to speak—put it all down in black and white and signed it at the bottom.  Whatever else would come later, none of it could or would—nothing on earth or in heaven—could change the terms of his covenant with Abraham and his family.  So torah—the law—cannot be the thing that defines the people of the Messiah.  Like Abraham, their faith is what defines them, what includes them in the covenant family and marks them out as different from the rest of the human race. But what about the law then?  If Christians down through history have struggled with what to do with torah we can only imagine how those first Jewish believers would struggle with it.  It's not hard to see how Jewish believers would go down this path of Jesus plus torah.  Because torah is what set apart the Jewish people from all the other peoples.  Torah is why the pagans thought the Jews were weird and torah was why the Jews thought they were better than everyone else.  God had given it to them and God had commanded them to live by it.  He'd even promised blessing if they did and cursing if they didn't.  So Paul anticipates their question: If faith is the basis of the covenant, not torah, not the law, then where does torah fit into all of this?  Is Paul saying that torah is bad?  Look at verse 19: Why then the law? Why indeed?  And Paul writes: It was added because of transgressions, until the family should come to whom it had been promised.  It was laid down by angels, at the hand of a mediator.  He, however, is not the mediator of the “one”—but God is one!   God's purpose in calling Abraham and his purpose in giving him a family was to save the world from sin.  Remember that the story that comes just before the calling of Abraham is the Tower of Babel.  The point of the Tower of Babel story is to show how the whole human race had lost the knowledge of God and was lost in darkness.  God then speaks to Abraham, calls him out of darkness and idolatry and thus begins the long story of redemption.  Through Abraham's family, God would save the human race.  But there was a problem.  Abraham's family, Israel, was infected by the same disease of sin as everyone else, so God had to do something to preserve this special family until his promises were fulfilled through them.  Torah—the law—was that something.  It wasn't a bad thing at all—which is what some people might have thought Paul was saying.  Instead, torah was a good thing.  In fact, Paul stresses, it was laid down by angels at the hand of a mediator.  The mediator is Moses and he didn't make it up.  It came to him by angels, which is Paul's somewhat roundabout way of saying that it ultimately came from God.  So torah wasn't bad.  It was wonderful and holy.  Think about Moses, coming down Mt. Sinai carrying the law carved on stone and his face literally glowing with the glory of God that he'd seen.  Torah was good.  But neither this mediator—that means Moses—not the law he delivered could bring the “one”—that one family promised to Abraham.  Moses and the torah had a different job to do—a vitally important job, but still a temporary job—until the time was right for God to fulfil his promises in that one family of the Messiah. So what was the job of torah?  Paul says it was added because of transgressions.  What does that mean?  Well, “transgression” means to break the law.  It's more specific than “sin”.  “Sin” is general.  It means to fall short.  So while the rest of humanity stumbled around in its rebellion against God, God gave Israel a law so that the people's sins could be turned into trespass—so that they could see that they weren't just stumbling around in the dark.  Torah showed them that their sin was really deadly disobedience.  Torah prepared the people who carried the promise for the day when the Messiah would bring that promise to fulfilment by dealing with sin on the cross.  Through torah, God deliberately created a logjam in the river of blessing.  Torah exposed sin for what it really is so that the Messiah could then deal with it. Think of a rocket being shot off into space.  It has to have an incredible amount of force to push against earth's gravity and that means it has to have a massive booster rocket full of fuel to create that force.  That giant booster lifts the rocket into space, but once the rocket is in space, the astronauts flip a switch and they let go of the booster so it can fall back to earth.  The space capsule doesn't jettison the booster rocket because it was bad.  Without it, they'd never have got into space.  They jettison it because it's no longer needed.  It's a good thing and its job is now done.  Torah is like that. So, Paul asks in verse 21: Is torah—the law— against God's promises?  Of course not!  No, if a law had been given that could have given life, then covenant membership really would have been by the law.  But the scriptures shut up everything together under the power of sin, so that the promise—which comes by the faithfulness of Jesus the Messiah—should be given to those who believe.   So Paul's saying, “Okay.  If—and the stress is on if—a law had been given that could give life, if that had happened, then being part of that covenant would indeed have been by that law.”  Life is the goal.  God wants to set the human race to rights.  But that's not what torah did.  Again, what torah did was expose sin for what it really is: deadly rebellion against God.  Torah didn't give life.  Just the opposite.  It showed that humanity is enslaved to sin and that apart from God's reconciling grace we stand condemned.  Life, Paul stresses, comes through the faithfulness of Jesus the Messiah.  Paul rams the point home here: If you go back to torah, you're going to end up back in jail.  The way forward is through faith in the Messiah. If this isn't clear enough, Paul puts it another way starting in verses 23: Before this faithfulness arrived [that's the faithfulness of the Messiah he just mentioned] we were kept under guard by torah, in close confinement until the coming faithfulness should be revealed.  Thus torah was like a babysitter for us, looking after us until the coming of the Messiah, so that we might be given covenant membership on the basis of faithfulness.   Before Jesus, Israel was like a child and torah was the babysitter.  In Paul's world rich people would have slaves who looked after their children, taking them to and from school and generally keeping them out of trouble.  So between Moses and Jesus, this is what torah did for Israel.  But at some point kids grow up and they don't need a babysitter anymore.  The sign that Israel had grown up was “faithfulness”.  Specifically, the faithfulness of Jesus the Messiah.  He came and did what Israel had struggled and failed to do all through their history.  Jesus is finally the one faithful Israelite.  That makes him the fulfilment of God's promises to Abraham.  But there are two sides to his faithfulness.  Believers answer the faithfulness of Jesus with faith of our own and it is this faith—not torah—it is this faith in response to Jesus' faithfulness, that marks out the mature family of God.  Jesus plus nothing.  Jesus, as the faithful Israelites, opens up Abraham's family to everyone regardless of ethnicity or language or sex or class or anything else.  He writes in verse 25: But now that the faithfulness has come, we are no longer under the rule of the babysitter.  For you are all sons of God, through faith, in the Messiah, Jesus.   “Sons of God”.  That's language—that's a title—right out of the exodus story.  In Exodus 4, when the Lord tells Moses to go to Pharaoh, he calls Israel his “firstborn son”.  What Paul is doing here is shifting the frame of reference.  He's been talking about Israel between Moses and Jesus as a time when Israel was a child, guarded by a babysitter, and waiting for the promises of Abraham to be fulfilled.  Now, when he talks about being sons of God through faith in the Messiah, what he's saying is that that time from Moses to Jesus was really like the years that Israel spent as slaves in Egypt.  In Jesus the time of rescue has come.  Paul is saying to the circumcision people: Do you want to go back to being a child, when you could be a grown-up?  Do you want to go back to being a slave, when you could be free?  If you want to be grown-up Israel, the thing that marks you out is faith, is trust in the Messiah. But Paul doesn't leave it there.  In verses 27-29 he hammers home this point of inclusion in the Messiah.  Five times he uses this word Messiah with relation to our identity.  If you're following along, most of your translations probably say “Christ”.  Christos is the Greek word and for reasons I don't fully understand, Christians have usually left it untranslated.  The result is that “Christ” has lost its punch.  We say it like it's Jesus last name.  Some people even think it is Jesus' last name.  In fact, “Christ” is just Greek for “Messiah”.  It's not a name; it's Jesus' title.  He's God's anointed King.  And so some years ago I decided that unless there was good reason to do otherwise, I was going to translate Christos as “Messiah” in my preaching.  It's vitally important we understand who Jesus is.  Paul doesn't talk about being “in Jesus”.  He talks all the time about being “in the Messiah” and that's because it's Jesus' messiahship that makes him able to represent us as the people of God.  So here, Paul hammers it home writing: You see, every one of you who has been baptised into the Messiah has put on the Messiah.  There is no longer Jew or Greek; there is no longer slave or free; there is no longer “male and female”.  You are all one in the Messiah, Jesus.  And, if you belong to the Messiah, you are Abraham's family.  You stand to inherit the promise.   The Messiah embodies faithful, grown-up Israel.  The Messiah embodies the fulfilment of God's promise to Abraham.  So what's important, Paul says, is that we are “in” the Messiah.  But what does that mean?  Modern people often seem to think of it as some kind of experience, but for Paul and his readers in the First Century, it meant being part of this royal family of which Jesus is the King—the Messiah.  And, Paul says, as much as faith in Jesus is the thing that marks this family out as being in the Messiah, baptism is the entrance. This is another thing we might misunderstand.  A lot of modern people, especially in our Protestant tradition, will say, “But isn't baptism a ‘work' and if we enter into the Messiah by a ‘work', how is it by faith?”  Again, like everything else, we need to see baptism in light of the story.  Paul doesn't elaborate here, because it was a given believers back then would think of it this way.  Think of the exodus and think of Israel at the Red Sea as the Lord parted the waters and made a pathway through to a new life of freedom and a new life in his presence.  On one side of the parted sea was a life of slavery and on the other side was a promise of life with God—the fulfilment of his promises.  But to get from one side to the other meant passing through the water.  Passing through meant faith, it meant trusting the Lord and his offer of rescue from slavery.  Brothers and Sisters, baptism is like that.  On one side we are slaves to sin and on the other is the Spirit-filled life of the Messiah's family.  The font stands between like the Red Sea.  In the waters God makes his promise and leads us through to life on the other side. So to pass through the waters of baptism is take the first step of faith in the faithfulness of Jesus the Messiah.  To pass through the waters of baptism is to put off the old self and to put on the Messiah.  And when we do that, his identity becomes ours.  That's not to say that everything about our previous identity becomes completely irrelevant, but it does mean that nothing about our old selves has to do with our standing in the Messiah's family.  Jew or gentile, slave or free, man or woman, we all stand on equal footing if we are in the Messiah's family.  We come to one Table.  We eat one bread.  We drink of one cup.  Because, as Paul hammers home his last blow: “If you belong to the Messiah, you are Abraham's family and you stand to inherit the promise. There's no reason to look for anything else to enhance that status, because there is nothing else that can.  We are one in Jesus because God has been faithful to his promises.  He put it in black and white, he affixed his signature that night when he met Abraham as the smoking pot and burning torch and he fulfilled that promise when Jesus was born of Mary, when Jesus was crucified under Pontius Pilate, when Jesus rose again on the third day—and he continues to fulfil his promises in us.  Every time someone is baptised into the Messiah's family, every time God pours out his Spirit, every time he brings us together at his Table on the basis of the faithfulness of Jesus, he fulfils his promises. Brothers and Sisters, if we are passionate about Jesus and if we're passionate about the gospel, we should be just as passionate about the unity of the family—the church.  This is one of the reasons I am a Reformed Episcopalian.  Bishop Cummins understood this and that's why—unlike other Anglicans of his day who required episcopal confirmation in order to come to the Lord's Table—we welcome everyone who is baptised into Jesus the Messiah.  Because we know that all who are in the Messiah are part of the one family of Abraham.  Because we know that our unity is a testimony to the faithfulness of the Father, revealed in Jesus and the Spirit.  Because our being brought together in the Messiah—Jew and gentile, slave and free, men and women—is a powerful witness of the life and light of God's new age that needs to be shined into this dark and divided world. Let's pray: Gracious Father, through faith in the faithfulness of your Son, you have made us your people.  Remind us always that faith in Jesus makes us one, so that we might be as passionate about our unity as you are and so that our unity in Jesus might be a bright gospel light in the midst of the darkness.  Amen.

Title: Be Fruitful and Multiply: Discipleship Through the Generations of Abraham, Isaac, Jacob, and Joseph Series: Be Fruitful & Multiply   Speakers: Pastor Josh & Minister Dave Introduction: Discipleship begins with being disciples ourselves and then discipling those in our household. The Lord desires to save households; godly families are the strength of a community. Satan, therefore, wants to destroy the family. It is how we weaken communities and take ground so he can hinder the work of God. The story of Abraham, Issac, Jacob, and Joseph is about the generational effect of family, the passing on of faith from one generation to the next. 1. Abraham: The Foundation of Faith and God's Covenant Key Scriptures: Genesis 12:1-3 "The Lord had said to Abram, 'Leave your native country, your relatives, and your father's family, and go to the land I will show you. I will make you into a great nation. I will bless you and make you famous, and you will be a blessing to others. I will bless those who bless you and curse those who treat you with contempt. All the families on earth will be blessed through you.'" Genesis 22:16-18 - This is what the Lord says: Because you have obeyed me and have not withheld even your son, your only son, I swear by my own name that  I will certainly bless you. I will multiply your descendants beyond number, like the stars in the sky and the sand on the seashore. Your descendants will conquer the cities of their enemies. And through your descendants all the nations of the earth will be blessed—all because you have obeyed me.” Discipleship Lesson: Abraham is often called the "father of faith" because his relationship with God was built on absolute trust and obedience. Despite not immediately seeing the fulfillment of God's promises, he faithfully followed God's direction. Abraham's story reveals that a foundational aspect of discipleship is faith in action—he heard God's Word, believed it, and obeyed. Romans 10:17 reminds us that "faith comes from hearing, and hearing through the Word of Christ." Abraham's example teaches us that the greatest gift we can pass to others, especially our families, is a legacy of faith. However, faith is not passive. It requires both listening and responding. Abraham's willingness to leave everything behind, even without knowing where God was leading him, demonstrates his heart posture toward God. For us, this means our hearing is intertwined with the condition of our hearts. If we aren't hearing from God, we must examine whether unconfessed sin, bitterness, or unforgiveness hinders us. Hebrews 8:10 reminds us that God's Word is written in our hearts. If our hearts are correct, we will feel convicted when we stray from God's path. Abraham's life also shows us the importance of perseverance in discipleship. God's promises to Abraham were not fulfilled immediately, yet he continued to walk with God through trials and uncertainties. Even when Abraham acted on impulse and created Ishmael, which led to difficult consequences, he remained faithful and did not give up on God's promise. This teaches us that even in our mistakes, faith involves returning to trust in God's plans. A powerful example of Abraham's faith came when he was tested with Isaac, his promised son. Despite the unimaginable difficulty of the situation, Abraham trusted God to provide a solution—even in the face of sacrificing his son. His obedience to God at that moment demonstrated a depth of faith that transcended his understanding, and God, faithful to His nature, provided a ram in place of Isaac. This foreshadows the ultimate sacrifice that God Himself would provide through Jesus Christ. Today, we who walk by faith are the fulfillment of the promise God made to Abraham—we are the stars in the sky that were foreshadowed in Genesis, a living testament to the legacy of Abraham's faith and obedience. Application: As disciples, we must cultivate a heart that listens and responds to God, ensuring our relationship with Him remains clear and unburdened by sin or unforgiveness. Like Abraham, we are called to not only receive God's blessings but to pass them on, especially to those we lead—whether in our families or communities. Through patience, perseverance, and unwavering trust, we can reflect Abraham's legacy and disciple others by sharing our faith daily. 2. Isaac: Inheriting and Continuing the Legacy Key Scriptures: Genesis 26:2-5 - The Lord appeared to Isaac and said, “Do not go down to Egypt, but do as I tell you. Live here as a foreigner in this land, and I will be with you and bless you. I hereby confirm that I will give all these lands to you and your descendants,[a] just as I solemnly promised Abraham, your father.  I will cause your descendants to become as numerous as the stars of the sky, and I will give them all these lands. And through your descendants all the nations of the earth will be blessed. 5 I will do this because Abraham listened to me and obeyed all my requirements, commands, decrees, and instructions.” Genesis 26:23-25 - 23 From there Isaac moved to Beersheba, 24 where the Lord appeared to him on the night of his arrival. “I am the God of your father, Abraham,” he said. “Do not be afraid, for I am with you and will bless you. I will multiply your descendants, and they will become a great nation. I will do this because of my promise to Abraham, my servant.” 25 Then Isaac built an altar there and worshiped the Lord. He set up his camp at that place, and his servants dug another well. Discipleship Lesson: Isaac inherited the promises given to Abraham, but those promises required him to establish his relationship with God. Just as no one can inherit their parents' faith, we must invite Jesus Christ into our hearts. Isaac's act of re-digging his father's wells (Genesis 26:18) symbolizes the discipleship journey: it teaches us that we must uphold and maintain the truths passed down to us while also making faith personal and alive in our lives. When the Lord spoke to Isaac, He reiterated the importance of obedience: "Do what I tell you" (Genesis 26:2-5). This is the essence of following Jesus—hearing His voice and obeying His commands, not our desires. As we disciple others, we must remember that our role is not to mold people into our image but to point them to Christ. Jesus will form them according to His will, shaping them into His likeness. Discipleship isn't about creating clones of ourselves; it's about leading people to Christ so they can encounter Him personally and be transformed. God's promises are multi-generational. Some promises made to previous generations may find fulfillment through us, while others will be fulfilled in future generations. Isaac's journey shows that inheriting God's blessing requires personal faith, obedience, and a willingness to follow the example. Isaac had to walk in the exact obedience as Abraham to receive the fullness of God's blessing. Isaac also had a personal encounter with God, and from that encounter, he built an altar to worship the Lord and established a well there (Genesis 26:25). This demonstrates a vital truth: we must seek our encounter with God. Until we know Him intimately, our worship will remain superficial. True worship springs from a personal relationship with God, rooted in a deep spiritual connection. The greatest gift we can offer others is not from our resources but from the deeper places we've encountered in the Lord. Jesus speaks of "living water" that flows from within (John 7:38), and as disciples, we are called to pass on that living water—truth and life that come from our relationship with God. Application:
In discipling others, we must encourage them to build their relationship with God. Like Isaac, they must "dig their wells" while upholding the foundational truths of their faith. Our role is to guide them to the source of living water—Jesus—so they can draw from Him and pass on that life to others. Only through a personal, living encounter with God can they grow in their faith and fulfill God's promises. Challenge Question: How are you maintaining and sharing the spiritual legacy entrusted to you? 3. Jacob: Transformation and the Multiplication of a Nation Key Scriptures:
Genesis 28:13-15
"At the top of the stairway stood the Lord, and He said, 'I am the Lord, the God of your grandfather Abraham, and the God of your father, Isaac. The ground you are lying on belongs to you. I am giving it to you and your descendants. Your descendants will be as numerous as the dust of the earth! They will spread out in all directions—to the west and the east, north and the south. And all the families of the earth will be blessed through you and your descendants. What's more, I am with you, and I will protect you wherever you go. One day, I will bring you back to this land. I will not leave you until I have finished giving you everything I have promised you.'" Genesis 35:9-12
"Now that Jacob had returned from Paddan-Aram, God appeared to him again at Bethel. God blessed him, saying, 'Your name is Jacob, but you will no longer be called Jacob. From now on, your name will be Israel.' So God renamed him Israel. Then God said, 'I am El-Shaddai—God Almighty. Be fruitful and multiply. You will become a great nation, even many nations. Kings will be among your descendants! And I will give you the land I once gave Abraham and Isaac. Yes, I will give it to you and your descendants after you.'" Discipleship Lesson:
Jacob's life illustrates a profound transformation journey—from a deceiver into Israel, the father of the twelve tribes. His story shows us that our flaws do not deter God; He specializes in transforming brokenness into a blessing. Just as Jacob was transformed, we were once deceived, and even deceivers, our lives have been radically changed through God's grace. Our transformation is living proof of God's power and faithfulness. In Christ, we become brand new creations; "the old has passed away, behold, all things have become new" (2 Corinthians 5:17). As disciple-makers, our calling is to help others shed the labels of their past and embrace their true identity in Christ. Discipleship isn't just about learning biblical facts—it's about knowing God intimately and experiencing His transforming power firsthand. It's one thing to know the Word of God but another to know the God of the Word. Jacob's transformation into Israel didn't come through head knowledge alone but through a life-changing encounter with God. The name "Paddan-Aram," where Jacob wrestled with God, means "face-to-face," symbolizing that discipleship requires an intimate, ongoing relationship with the Lord. Like Jacob, we must encounter God personally to be changed from the inside out. Christianity without a relationship is no different from works-based religions; it's our relationship with the living God that sets us apart. God moves powerfully on earth through those who walk with Him. As Jacob's name was changed to Israel, signifying a new identity and purpose, our lives are transformed as we walk closely with God. The Lord works through us, not just to change our own lives but to impact the world around us. True discipleship is about walking daily with God, allowing His presence to flow through us and multiply His blessings into the lives of others. Application:
Just as Jacob had to confront his past and wrestle with God to embrace his new identity, we must do the same in our spiritual journey. As we disciple others, we aim to guide them toward knowing God deeply and personally, helping them embrace their new identity in Christ. When people experience the reality of God for themselves, their lives are transformed, and they, like Jacob, can become a blessing to nations. Challenge Question: How can you encourage others through the transformation process in their spiritual journey? 4. Joseph: Multiplication Through Influence and Suffering Key Scriptures:
Genesis 45:4-8 - “Please, come closer," Joseph said to his brothers. So they came closer. And he said again, "I am Joseph, your brother, whom you sold into slavery in Egypt. But don't be upset, and don't be angry with yourselves for selling me to this place. God sent me here ahead of you to preserve your lives. This famine that has ravaged the land for two years will last five more years, and there will be neither plowing nor harvesting. God has sent me ahead of you to keep you and your families alive and to preserve many survivors. So it was God who sent me here, not you! And He is the one who made me an adviser to Pharaoh—the manager of his entire palace and the governor of all Egypt." Genesis 50:19-21: "But Joseph replied, 'Don't be afraid of me. Am I God that I can punish you? You intended to harm me, but God intended it all for good. He brought me to this position so I could save many people's lives. No, don't be afraid. I will continue to take care of you and your children.' So he reassured them by speaking kindly to them." Discipleship Lesson:
Joseph's life is a powerful example of God's use of suffering to accomplish His greater purposes. He is favored by his father but despised by his brothers. Joseph's journey from being sold into slavery to becoming the second most powerful man in Egypt is a testament to God's sovereignty. Even as Joseph endured betrayal, slavery, false accusations, and imprisonment, Scripture repeatedly emphasizes that "the Lord was with him." Despite his circumstances, Joseph found favor wherever he went—whether as Potiphar's servant, the head of a prison, or ultimately as the governor of Egypt. Joseph's life reminds us that God works for our good, even in the darkest moments. While Joseph's early dreams of greatness seemed far removed from his trials, God was weaving together a larger plan. Joseph's trials became the path that led to the fulfillment of his dreams and, more importantly, to the preservation of his family and the nation during a famine. Joseph's story also highlights the power of forgiveness. He could have harbored bitterness toward his brothers for their betrayal, but instead, he chose to see God's hand in his suffering. He acknowledged that though his brothers intended to harm, God used it for good to save many lives. Joseph's ability to forgive and see the bigger picture enabled him to reconcile with his family and extend grace and provision to them in their time of need. As disciple-makers, we learn from Joseph that our trials are not wasted. Through faithfulness in suffering, we can influence others, as Joseph did—multiplying God's grace, wisdom, and provision beyond our reach. Joseph's influence was not confined to his family; it extended to an entire nation, and his faithfulness in hardship testified to God's faithfulness and power. Application:
Sometimes, discipleship requires enduring hardship with faith and integrity, just as Joseph did. God often uses our most difficult seasons to shape us, not only for our personal growth but for the multiplication of His kingdom. Through perseverance, Joseph's influence grew beyond his immediate family to impact an entire nation. In the same way, our faithfulness in trials can have a ripple effect, influencing and discipling others through our example of trust in God. Challenge Question:
How can your faithfulness in trials disciple and influence others for God's kingdom? Conclusion: Fruitfulness in Discipleship Across Generations * The lives of Abraham, Isaac, Jacob, and Joseph show a pattern of discipleship through faithfulness, transformation, and influence. Each generation multiplied the impact of God's promise through their relationships and encounters with God. * Final Reflection: How can we be intentional about discipling others in a way that multiplies God's influence across generations? -- Praise Tabernacle Dr. Joshua Kennedy,  Pastor 2235 Ocean Heights  Egg Harbor Township, NJ 08234 pastorjosh@praisetabernacle.com praisetabernacle.church  (609) 927-4560(w), (609) 402-8869(c)

Interlude: Why was Abraham so Important to Paul? Genesis 15 & Psalm 2 by William Klock As I was preparing to preach on the central part of Paul's letter to the Galatians, beginning with Chapter 3, it occurred to me that it would be an understatement to say that Paul spends a lot of time talking about Abraham.  A lot.  Not just about Abraham himself, but about a whole host of themes that go back to Abraham's story.  Themes like faith and faithfulness, seed and inheritance, and of course righteousness.  And as I was thinking about that and especially about the reason why Paul spends so much time talking about Abraham, it occurred to me that today would be a good time for an interlude before we launch into Paul's grand argument.  That's what I'd like to do this morning. So why does Paul talk so much about Abraham?  The way some commentators talk, you might think that Paul was doing nothing more than proof-texting.  He needed an example of faith over works from the Hebrew scriptures and, voila, there was Genesis 15.  Or, it's possible that the agitators in Galatia were appealing to Genesis 17, the passage where the Lord gave the covenantal sign of circumcision to Abraham.  So, naturally, Paul goes two chapters back to show that well before circumcision was a thing, there was faith.  But Paul had a greater reason than any of that.  Paul never engages in shallow proof-texting.  And Paul never talked about theology or doctrine in the abstract the way people often do today.  Paul told a story and Abraham was important to Paul, because Paul saw the gospel as the culmination of the great story of the God of Israel and his people and of his promises and of his faithfulness and how it all comes to fulfilment in Jesus the Messiah.  Everything for Paul rides on that great story and it begins with Abraham, because God's calling of Abraham was the answer—or, at any rate, the beginning of the answer—to the mess into which the human race and the whole word have fallen.  Right from the get go, Adam went wrong.  Because of his rebellion against God Adam was cast out of the garden temple he'd been created to steward, and he was cut off from the life of God.  And from there his descendants went from bad to worse.  Even wiping out the whole human race in a flood, while saving the one righteous man left, even that didn't fix the problem.  From righteous Noah it's only a turn of the page to the Tower of Babel.  All of humanity had lost the knowledge of God.  The world was lost in darkness.  And then out of the darkness the Lord called Abram: “Go forth from your land and your birthplace and your father's house to the land I will show you.  And I will make you a great nation and I will bless you and make your name great, and you shall be a blessing…all the clans of the earth through you shall be blessed.”  And, the storyteller records, “Abram went forth as the Lord had spoken.” For years Abram believed and trusted this strange God who had called him to Canaan and made him an outrageous promise.  And the Lord blessed Abram with sheep and cattle and camels, he blessed him with a great reputation, he defeated king for him, but the central part of that promise—the land and especially the family never came to pass.  And so, in Genesis 15, the Lord speaks to Abram again:   After these things the word of the Lord came to Abram in a vision, saying, “Fear not, Abram, I am your shield.  Your reward shall be very great.”  And Abram said, “O my Lord, God, what can you give me when I am going to my end childless, and the steward of my household is Eliezer of Damascus?”  And Abram said, “Look, to me you have given no seed, and here a member of my household is to be my heir.”    Seed.  A family.  Children.  At least one single son to be his heir.  The promise required at least that in order to be fulfilled.  But Abram was an old man.  His wife was long past her child-bearing years.  It looked like everything would soon pass to Abram's servant, Eliezer, and the promise would be dead.  As I read Abram's protest here, I can't help but think of the father of the possessed boy in Mark's gospel.  He cried out to Jesus, “I believe, but help my unbelief.”  Abram knew this strange God was real.  Of all the gods, this was the only who had ever spoken.  And Abram had followed him to Canaan, and there this God provided And now, years later, Lord was no longer a stranger.  The Lord was real, but would he prove to be truly faithful to his promise?  The story goes on:   And now the word of the Lord came to him, saying, “This one will not be your heir, but he who issues from your loins will be your heir.”  And he took him outside and he said, “Look up to the heavens and count the stars, if you can count them.”  And he said, “So shall be your seed.”  And he [Abram] trusted in the Lord, and he [the Lord] reckoned it to him as righteousness.   The Lord reiterated his promise to Abram: a promise of seed and a promise of an inheritance.  And Abram, looking back on the Lord's faithfulness so far…this God who had started out a stranger to him, but was now a faithful friend…Abram had faith.  Some translations say he “trusted” and others he “believed”.  The Hebrew word has a pretty clear sense of trusting in someone or something who has proved himself trustworthy, reliable, faithful.  Despite that, I've noticed that we often struggle to get this part of the story right.  A lot of us hear those words, “Abram believed…”  or “Abram had faith…” and we think of this as something Abram did with only his brain.  Knowing what he did of the Lord, he gave his intellectual assent to this promise.  For a lot of us “belief” or “faith” is mainly a thinking word and in large part that's because in our Protestant tradition we've tended to drive a wedge, to set up a wall between faith and works.  The Reformers were right when they said that salvation is by faith alone, but that doesn't mean that faith is just something we do in our heads.  Faith is organically intertwined with trust and trust is organically intertwined with obedience.  Faith in a God whom we know to be faithful naturally works itself out in how we live.  Abram followed where the Lord led him, because that's the nature of faith. It's worth taking note of how the later Jews translated this into Greek.  Greek has a word group for belief that puts the emphasis on our brains and on thinking.  Dokeo.  It's the dox in orthodox, which means to believe or to think the right thing.  But instead, the translators of the Old Testament chose the word pisteuo.  Sometimes this pistis word group can get into the brainy, the thinking aspects of belief, but most of the time it's more like that Hebrew word.  It's not just intellectual assent, it's not just thinking the right things, it means to trust, to give yourself over to someone or something proved to be faithful.  In the Greco-Roman world, pistis was the sort of loyalty, allegiance, and trust around which communities were built. This language of trust was how the Jews thought and it's how the early Christians thought.  It's a sad part of our history that over the centuries we've tended more and more towards the idea of faith as primarily a thinking thing.  Consider how we think of the creeds.  We usually think of them as a set of theological propositions.  I believe in God the Father.  I believe in Jesus Christ, his only son our lord.  I believe in the Holy Spirit, who proceeds from the Father and the Son.  We think of these as bits of abstract doctrine that define right belief—again, that's what “orthodoxy” means.  We learn the creeds and we give them our intellectual assent.  It's something we do with our brains.  And that's good so far as it goes, but consider that the creed started out in the early church as a baptismal affirmation.  People—pagans—encountered the good news about Jesus and the faithfulness of the God of Israel, they heard the story that went back all the way to Abraham—of this God who gave promises and then kept them, of a God unlike anything they knew in the pagan pantheon, of a God who reveals himself in Jesus, his incarnate son, of a God who gives his life for the sake of his people—and they believed.  They put their trust in this God who made heaven and earth; in this God who revealed himself in his son, born of Mary, crucified under Pontius Pilate, and who rose three days later; in this God who now gives his own Spirit to quicken, to enliven his people.  Like Abraham, they were leaving behind their countries and their families, and stepping out in trusting faith into a new world and into a new life in which they were risking persecution and even martyrdom.  Their faith wasn't just an intellectual exercise; they were entrusting their whole selves to this God whose story they confessed in the creed, a story that was now their story. I've been reading Teresa Morgan's newish book on the language of faith in early Christianity and she very helpfully puts it this way, “The translators [of the Greek Old Testament] regularly chose pistis language at moments of change and decision-making, when the relationship between God and his people is portrayed as entering a new phase, or a covenant is made which will create or shape Israel in the future.”[1]  It's language of trust, and of loyalty, and of obedience—not just something that happens in the brain.  God is doing something new, maybe even strange or bewildering, and this is the language of his people committing themselves to him in this new thing, because they know him to be faithful. And I think that now moves us from the “Abram trusted” part of Genesis 15:6 right to the “and the Lord reckoned it to him as righteousness” part.  What does that mean?  Well, how we read this—probably for most of us, whether we realise it or not—has been shaped by Martin Luther and the Reformers.  Luther confronted the medieval church, which was falsely teaching a theology of merit, a gospel in which our works and the works of the saints earn us a place in God's presence—one we could even buy with money.  Luther believed—actually this is a good example of that idea of trust, because this wasn't just a thinking exercise for Luther, he put his life on the line for the gospel—but Luther believed that salvation is by grace alone through faith.  He was right.  And this was one of the key passages he drew on.  The problem was that Luther was reading Sixteenth Century problems back into Paul's First Century letter to the Galatians and back into Abraham's story in Genesis.  And that meant that Luther was sort of looking for the right answer in the wrong place—or maybe, better, asking the wrong question of the right text.  And so, in light of the works-righteousness he was arguing against, Luther took “righteousness” to mean a moral quality—one that we sinners lack and one that Jesus has.  So for Luther, when Paul cites the story of Abram and how Abram believed and it was reckoned to him as righteousness, that meant that when we put our faith in Jesus, a sort of legal transaction takes place in the heaven courtroom, and Jesus' righteousness becomes our righteousness and we become acceptable to God.  And I think if Paul were alive to hear that, he'd give us a bit of a funny look and say, “Well, if righteous did mean some kind of moral status, then I guess you'd be right, but that's not what righteous means.  Righteousness is about our God's covenants.”  Because for Paul, to be reckoned as “righteous” was first and foremost about being part of God's covenant people—about living in his promises—because that's what Genesis 15 is about.  Let's look back at the rest of Genesis 15, beginning at verse 7.  We've been told that Abram trust in the Lord's promise and that the Lord reckoned it to him as righteousness.  The rest of the chapter tells us what that means.   And he said to him, “I am the Lord who brought you out of Ur of the Chaldees to give you this land to inherit.”  And he said, “O my Lord, God, how shall I know that I shall inherit it?”  And he said to him, “Take me a three-year-old heifer and a three-year-old she-goat and a three-year-old ram and a turtledove and a young pigeon.”  And he took all of these and clove them through the middle, and each set his part opposite the other, but the birds he did not cleave.  And carrion birds came down on the carcasses and Abram drove them off.  And as the sun was about to set, a deep slumber fell upon Abram and now a great dark dread came falling upon him.  And he said to Abram, “Know well that your seed shall be strangers in a land not theirs and they shall be enslaved and afflicted four hundred years.  But upon the nation for whom they slave I will bring judgement, and afterward they shall come forth with great substance.  As for you, you shall go to your fathers in peace, you shall be buried in ripe old age.  And in the fourth generation they shall return here, for the iniquity of the Amorites is not yet full.”  And just as the sun set, there was a thick gloom and, look, a smoking brazier with a flaming torch that passed between those parts.  On that day the Lord made a covenant with Abram, saying, “To your seed I have given this land from the river of Egypt to the great river, the river Euphrates.   So in response to Abrams' faith, the Lord establishes a covenant with him.  In Abram's culture this is how binding agreements were made.  Two parties would work out the details of the agreement.  Maybe it was two kings pledging military support to each other.  It might be two rich men established a boundary between their lands.  It might be a king and his vassal, the vassal pledging a tribute and the king pledging to defend his vassal with his army.  They would clearly state the conditions of the covenant and then they would make a sacrifice.  They might slit the throat of a bull, saying in other words, may this be done to me if I am not faithful to what I have promised.  And this is what happens here in Genesis 15.  In response to Abram's faith, the Lord comes to Abram in this sombre ceremony to ratify his covenant promises.  He passes through this pathway between the halved carcasses of the animals Abram has slaughtered, as if to say, “May this happen to me if I am faithless.”  This is, I think, one of the most profound passages in the Bible with regard to the Lord's faithfulness.  And this is what Paul is retrieving in his argument with the Galatians.  It's why he talks about things like “seed” and “inheritance” and it's why he talks about faith and faithfulness and righteousness.  He's saying that in the gospel, in the good news about Jesus, the crucified and risen Messiah, we see the ultimate example of the faithfulness of God to his promises and that through faith in Jesus we become part of this covenant community in which God has pledged himself to us. So this is why Abraham was so important for Paul.  This is why he talks about Abraham's seed and Abraham's inheritance to the Galatians.  But it might not be so obvious how he connects it to Jesus.  So…there's more to the story of God and Israel than Abraham.  As the story goes on other actors walk on stage and eventually one of those will be Israel's king.  And so Paul also recalls Psalm 2, which is one of the “royal psalms”.  It begins with the nations raging.  The kings of the earth plot together against the God of Israel, but the Psalmist sings: He who sits in the heavens laughs;          the Lord holds them in derision. Then he will speak to them in his wrath,          and terrify them in his fury, saying, “As for me, I have set my King          on Zion, my holy hill.” I will tell of the decree:          The Lord said to me, “You are my Son;          today I have begotten you. Ask of me, and I will make the nations your heritage,          and the ends of the earth your possession.   In Genesis the Lord promised the land as an inheritance to Abraham, and in Psalm 2 that promised inheritance is given to the coming Davidic king, but it's expanded—from the land of Canaan to the ends of the earth.  And Paul brings these two promises, these two covenants together in Galatians.  It's not just the Lord's promise to Abraham that is fulfilled in Jesus, but his promises to the king, too.  And that's important.  Remember what I said last week about the king and his people.  The king represents his people.  What's true of him is true of them.  And that means that the inheritance promised to Abraham now belongs to King Jesus and his people. This was vitally important to Paul, because for Paul the most important thing about the gospel is that in it God reveals, he proves his faithfulness and, in response, we give him glory.  I think we often miss this.  For Paul the gospel was centred on God, but we often centre the gospel on us.  Brothers and Sisters, the gospel is for us, but it's not about us.  I can't really say it any better than Tom Wright does.  He makes the point that “Paul understood…[his]…mission not simply as a way of ‘getting people converted…”  because that would be a human-centred gospel…“but as the symbolic as well as actual means of extending and displaying the reign of Israel's God, and of his ‘Son,' to the ends of the earth.”[2]  In other words, the gospel—and the proclamation and spread of the gospel out into the pagan world—was the fulfilment of God's promises, proving his faithfulness, and ultimately to bring the nations before him in glory and praise. Now, if we have any lingering doubts about this covenantal meaning of “reckoning it to him as righteousness”, I think there's one more passage that clears it up.  Psalm 106:30-31 praises Aaron's grandson Phinehas.  You might remember that I mentioned him a few weeks ago.  The Psalm says: Then Phinehas stood up and intervened,          and the plague was stayed. And that was counted to him as righteousness          from generation to generation forever.   Phinehas intervened.  Specifically, he speared one of the Israelites along with his Moabite mistress as they were, so to speak, in the act.  And for that act of faithfulness, the Lord appointed Phinehas and his descendants to a special role in Israel's priesthood.  Or as the Psalmist says, his act was counted to him as righteousness from generation to generation forever.  In response to Phinehas' faith, the Lord established a covenant with him—he made a promise to him.  In this case, it's clear that “reckon as righteousness” doesn't mean that the Lord credited Phinehas with a moral surplus and it doesn't mean that for Abraham either.  It's about God's covenant, which he established with Abraham and his “seed”.  And this is what Paul's picking up on in Galatians when he makes his argument that the gentiles are just as much a part of God's family in Jesus as the Jews are—that these formerly unclean pagans are as much and as really Abraham's descendants as he, a “Hebrew of Hebrews” is.  “If you belong to the Messiah,” Paul writes in 3:29, “you are Abraham's family (his seed) and you stand to inherit the promise.” But family and land weren't the only things the Lord promised in his covenant to Abram.  The Lord also promised that Abraham's family would become slaves in Egypt, but that he would ultimately rescue them.  This is as much a part of what Abraham's family will be as all the other things the Lord promises.  From the beginning, the Lord establishes this family as a rescued-from-slavery people.  It's in their covenantal DNA.  It literally comes to pass just as the Lord said, but since this is in their DNA, it's the lens through which the Jews would forever see themselves.  That's why in Paul's day saw this as their ongoing story.  It was a story of blessing followed by the curse of exile, but one day—because it's who God had made them as a people—one day their God would come and rescue them again and live in their midst. So Paul shows how the gospel embodies and fulfils this promise of seed and inheritance to Abraham, he shows how it embodies and fulfils the promise of slavery and rescue, and that means that, third and finally, the gospel also embodies and fulfils the exodus promise of God to dwell in the midst of his people.  The prophets sometimes explained God's presence in the temple in terms of his Spirit and this, I think, explains how Ezekiel and Joel could promise that God would renew his people by means of his Spirit.  This was the future that Israel's story looked towards: an end of exile and God's presence through his renewing Spirit.  And this is why Paul, as part of his argument in Galatians, points to the present indwelling of the Holy Spirit in the people of God, as the earnest or the down payment, of the foretaste or firstfruits of the ultimate fulfilment of the Lord's promised inheritance to Abraham. And that brings us back to the creed.  My point has been that Paul, rather than talking about abstract theological propositions, tells a story—the story of God and his people, of his promises and their fulfilment—and our place in that story.  The people from James and the agitators in Galatia, they knew that story, but they were leaving important parts out, so Paul goes back to the beginning and tells it all again, to show them the bits they missed—or maybe the bits they remembered, but hadn't yet learned to see in light of Jesus' death and resurrection.  It is kind of remarkable how, as Paul tells us the story of the one, true God, the God of Israel, what emerges is a story of the God who is Father, Son, and Holy Spirit—there all along, but finally and fully known through this new covenant, this new promise ratified by the blood of Jesus.  I know my first point this morning has been to help you understand why Abraham was so important to Paul, so that as we get into his main argument we'll understand why he says the things he does, but I also want to encourage you to think—or maybe I should say to trust—in the story.  The next time you recite the creed, don't just think of it as a set of theological propositions that need to be affirmed to be orthodox.  Think of it as the great story of God and his people, the great story of his promises and his faithfulness, the great story that reveals the redeeming grace of Father, Son, and Holy Spirit, the great story that ultimately ends with the world finally set to rights and proclaiming his glory—the great story into which we have been baptised—the great story in which we live. Let's pray: Almighty God, our gracious Father, who called Abraham out of the darkness and promised to make his family a light to the nations, we pray that as we recall the great story of your faithfulness, and especially how you have fulfilled your promises in Jesus and the Spirit, teach us to trust in and to find our assurance in you, not just in our heads and with our brains, but as we commit our whole selves to you and become, ourselves, part of the great story of your faithfulness.  Amen. [1] Roman Faith and Christian Faith (Oxford, 2015), 188. [2] Galatians (Eerdmans, 2021), epub edition.

Pastor Patrick Anthony Scripture: Galatians 3:6-9

https://storage.googleapis.com/enduring-word-media/ewpodcast/genesis26.mp3 Part 30 in Pastor David Guzik's in-depth study of the book of Genesis, expositing through all of chapter 26. This chapter parallels the sin and rebuke Abraham experienced in chapters 12 and 20, now in the life of his son Isaac. Pastor David expounds and examines the chapter verse by verse, and concludes by […] The post Genesis 26 – Isaac Sins Like Abraham appeared first on Enduring Word.

Like Abraham, someday you will breath your last breath here.  What will you leave behind? Will there be people that follow you? Stuff? Most importantly, what spiritual legacy footprints will you leave for others to walk in?Join me as we look to the funeral of Abraham to shine a light on OUR FUNERALs. https://www.youtube.com/channel/UCNijvDWAn2Wv2KFun2AnvCA

A SPIRITWARS FRONTLINES REPORT with our war correspondent, Michael Basham.http://www.faithbucks.com

What does it mean to behold Christ? Together, we are studying the New Testament, one chapter at a time, and answering this very question. Join us as we dive deep into details of the New Testament and behold Jesus as the centerpiece of God's sovereign plan of redemption. Today, we are journeying through Romans 4. You can follow along with us in Behold | A Study of the New Testament vol. 2  Visit The Daily Grace Co. for the Behold bundle and for beautiful products that will equip you on your journey to knowing and loving God more. Find a free digital copy of the Behold reading plan here. Follow @dailygracepodcast on Instagram for exclusive podcast content and @thedailygraceco for all things The Daily Grace Co. Subscribe to the Daily Grace Podcast on Apple Podcasts or Spotify and Read the Bible in a year with us in the Bible App. Click here for a transcript of this episode

This powerful message expounds on the righteousness of the law and how it relates to God's grace through Jesus Christ. The purpose of the law was not to reveal God but to expose our sinful nature and inability to keep it perfectly. James 2:10 highlights the law's demand for absolute perfection, stating, "For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it," making it impossible for anyone to be justified by works alone.Duane teaches that this realization of our imperfection drives us to put our faith in Jesus, who fulfilled the law's righteous demands on our behalf. Galatians 3:11 emphasizes, "Clearly no one who relies on the law is justified before God, because 'the righteous will live by faith.'" Righteousness comes through faith in Christ, not by adhering to the law. Christians should not try to serve God under the Old Covenant law but rather embrace the New Covenant grace. Jesus accomplished three pivotal things: He kept the law perfectly, paid the penalty for our lawbreaking, and made us righteous before God through faith (Galatians 3:13-14).Romans 8:1-4 explains that the law could not make us righteous because of our sinful nature. However, Jesus fulfilled the righteousness the law demanded by living a perfect life (Galatians 3:10-13). His death paid the penalty for our lawbreaking. By faith, we receive his perfect righteousness, which the law could not provide. Like Abraham, we are justified by faith, not works (Galatians 3:6-9, Romans 4:4-5). Trying to earn righteousness by the law is sinful, as grace and works cannot be mixed (Romans 11:6). Our blessings flow from Christ's righteousness imputed to us by faith, not our imperfect law-keeping (Deuteronomy 28:1-2 & 15).True righteousness comes through faith in Christ rather than by the works of the law. Christ liberates us from the futile pursuit of self-righteousness and empowers us to embrace the grace of God's unconditional love and acceptance.

This powerful message expounds on the righteousness of the law and how it relates to God's grace through Jesus Christ. The purpose of the law was not to reveal God but to expose our sinful nature and inability to keep it perfectly. James 2:10 highlights the law's demand for absolute perfection, stating, "For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it," making it impossible for anyone to be justified by works alone.Duane teaches that this realization of our imperfection drives us to put our faith in Jesus, who fulfilled the law's righteous demands on our behalf. Galatians 3:11 emphasizes, "Clearly no one who relies on the law is justified before God, because 'the righteous will live by faith.'" Righteousness comes through faith in Christ, not by adhering to the law. Christians should not try to serve God under the Old Covenant law but rather embrace the New Covenant grace. Jesus accomplished three pivotal things: He kept the law perfectly, paid the penalty for our lawbreaking, and made us righteous before God through faith (Galatians 3:13-14).Romans 8:1-4 explains that the law could not make us righteous because of our sinful nature. However, Jesus fulfilled the righteousness the law demanded by living a perfect life (Galatians 3:10-13). His death paid the penalty for our lawbreaking. By faith, we receive his perfect righteousness, which the law could not provide. Like Abraham, we are justified by faith, not works (Galatians 3:6-9, Romans 4:4-5). Trying to earn righteousness by the law is sinful, as grace and works cannot be mixed (Romans 11:6). Our blessings flow from Christ's righteousness imputed to us by faith, not our imperfect law-keeping (Deuteronomy 28:1-2 & 15).True righteousness comes through faith in Christ rather than by the works of the law. Christ liberates us from the futile pursuit of self-righteousness and empowers us to embrace the grace of God's unconditional love and acceptance.

Today on Karl and Crew Mornings, we continued our theme, "Defining Realities of True Faith. True faith trusts God for the impossible and unimaginable - What are you believing God for today? Our Scripture references were Galatians 3:6-9 and Romans 4:16. One person we can look to for the embodiment of true faith is Abraham; he believed and had hope in something that didn't seem hopeful--that God would make him into a great nation. Many of us, though we have saving faith, are drowning in the worries and cares of life. Give your worries back to God and renew your trust in him today. You can hear all the highlights of today's program on the Karl and Crew Showcast.See omnystudio.com/listener for privacy information.

In Matthew's very Jewish-oriented account we have seen Jesus lauded as the coming King, we have seen the builders reject the cornerstone, and today we will see the Lamb of God who brings a greater Passover and a greater deliverance. Like Abraham's firstborn, the Son of God is offered to God as a sacrifice, but he also the substitute offered so that we might live. A Jewish audience would have heard and understood all the parallels to Psalm 22, and recalled from Isaiah that the wounds of the suffering servant bring healing. Thankfully, his crucifixion is not the end. Jesus rises from the grave, just as he had said.Matthew 26 – 1:06 . Matthew 27 – 13:43 . Matthew 28 – 23:58 . Psalm 70 – 27:24 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

In Matthew's very Jewish-oriented account we have seen Jesus lauded as the coming King, we have seen the builders reject the cornerstone, and today we will see the Lamb of God who brings a greater Passover and a greater deliverance. Like Abraham's firstborn, the Son of God is offered to God as a sacrifice, but he also the substitute offered so that we might live. A Jewish audience would have heard and understood all the parallels to Psalm 22, and recalled from Isaiah that the wounds of the suffering servant bring healing. Thankfully, his crucifixion is not the end. Jesus rises from the grave, just as he had said.Matthew 26 – 1:06 . Matthew 27 – 13:43 . Matthew 28 – 23:58 . Psalm 70 – 27:24 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org