Podcasts about Outward

- The episode opens with the launch of the America 250 celebration in Washington, casting it as a patriotic showcase of military pride, music, history, and national identity while several blue states refuse to participate. - A major focus is the deepening split between patriotic celebration and progressive governance, with Boston and Massachusetts singled out for elevating Somali symbolism while opting out of a national tribute to America's founding. - The show warns that New York's recent elections are not an isolated flare-up but a model for how socialists and anti-American radicals can spread through other blue cities with low-turnout primaries and disciplined ideological voters. - Brad Lander's win is framed as another sign of political submission to the city's hard-left base, with the episode arguing that open hostility to Israel and deference to Muslim political power now function as electoral currency in Democratic politics. - The episode closes on Caitlin Clark, pointing to another violent sequence on the court and her omission from a major WNBA anniversary campaign as proof that jealousy inside the league is turning into open targeting of the player who transformed its relevance. Today's podcast is sponsored by : PARAMOUNT PLUS - Don't Miss ⁠⁠⁠⁠⁠⁠⁠⁠"The Agency."⁠⁠⁠⁠⁠⁠⁠⁠ All episodes streaming June 21st on ⁠⁠⁠⁠⁠⁠⁠⁠Paramount Plus⁠⁠⁠⁠⁠⁠⁠⁠ QUINCE CLOTHING - Refresh your wardrobe with Quince.  Go to http://Quince.com/GERRY for free shipping on your order and 365-day returns. CROWN ATLANTIC - Don't put off getting Life Insurance another day. Go to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://LifeForLess.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ for your free quote and more information today. Listen to Newsmax LIVE and see our entire podcast lineup at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://Newsmax.com/Listen⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Make the switch to NEWSMAX today! Get your 15 day free trial of NEWSMAX+ at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://NewsmaxPlus.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Looking for NEWSMAX caps, tees, mugs & more? Check out the Newsmax merchandise shop at: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://nws.mx/shop⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Follow NEWSMAX on Social Media:             • Facebook: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://nws.mx/FB⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠             • X/Twitter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://nws.mx/twitter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠            • Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://nws.mx/IG⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠            • YouTube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://youtube.com/NewsmaxTV⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠             • Rumble: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://rumble.com/c/NewsmaxTV⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠             • TRUTH Social: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://truthsocial.com/@NEWSMAX⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠            • GETTR: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://gettr.com/user/newsmax⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠            • Threads: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://threads.net/@NEWSMAX⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠             • Telegram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://t.me/newsmax⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠              • BlueSky: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://bsky.app/profile/newsmax.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠            • Parler: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://app.parler.com/newsmax⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Eight years ago, Slate editor Bryan Lowder and writer Christina Cauterucci, with the help of producer June Thomas, kick-started a new podcast that aimed to enrich and expand the conversation around the biggest cultural and political stories affecting the LGBTQ community. Whether it was marriage equality, trans visibility, or gays buying guns, nothing was off limits. For this final episode, Bryan and Christina welcome back June to reflect on all the pride and provocation and provide one final update to the Gay Agenda. They're also joined by a few familiar voices before sending this show upward and outward. Stay Gay! Hosted on Acast. See acast.com/privacy for more information.

Eight years ago, Slate editor Bryan Lowder and writer Christina Cauterucci, with the help of producer June Thomas, kick-started a new podcast that aimed to enrich and expand the conversation around the biggest cultural and political stories affecting the LGBTQ community. Whether it was marriage equality, trans visibility, or gays buying guns, nothing was off limits. For this final episode, Bryan and Christina welcome back June to reflect on all the pride and provocation and provide one final update to the Gay Agenda. They're also joined by a few familiar voices before sending this show upward and outward. Stay Gay! Hosted on Acast. See acast.com/privacy for more information.

Pastor Jack continues our The Way of Jesus series on Father's Day with "Ways and Wolves". If life is a journey, what direction is your life heading? Hodos- Way, road or path. A way of life. Apoleia- Ruin or Loss. The release from that which makes one whole. Ginosko – To come to know. Not head knowledge, but relational knowledge. Outward religious activity is not the same as genuine relationship with Jesus. —— If you want to support what God is doing through Cityline, click here: https://www.citylineonline.churchcenter.com/giving Want to learn more about Cityline and how to get involved? Click here: https://citylineonline.org Are you in need of prayer or someone to talk with? Click here: https://citylineonline.org/prayer —— Follow us on socials! Instagram: https://www.instagram.com/citylineonline/ Facebook: https://www.facebook.com/citylineonline/ YouTube: https://www.youtube.com/channel/UCumM40GFhmHumITXmh8MV0g Apple Podcast: https://podcasts.apple.com/us/podcast/cityline-church/id1308579363?mt=2 Spotify Podcast: https://open.spotify.com/show/0pHyJ5pxtry1tIMlD9ZBPd?si=e01fc4636d5543e1

Looking outward, it can be tempting to jump to conclusions about the unconscious bias we might assign to other people.  We can make assumptions about what we know about their upbringing, how they look, who they spend time with, where they live, what we think we know about them.  Better to resist that temptation. Unconscious bias can and does cause damage. A downward spiral where I assume the worst in you and encourage you to do the same about me has no winners.  Do you have comments or suggestions about a topic or guest? An idea or question about conflict management or conflict resolution? Let me know at jb@dovetailresolutions.com! And you can learn more about me and my work as a mediator and a Certified CINERGY® Conflict Coach at www.dovetailresolutions.com and https://www.linkedin.com/in/janebeddall/. Enjoy the show for free on your favorite podcast app or on the podcast website: https://craftingsolutionstoconflict.com/

Some seasons pull you inward before they send you forward, and what gets built there tends to be the part of you that carries everything else. This episode is about that rhythm, and why the hard seasons often produce the most essential version of who you're becoming. Full show notes, transcript, and chapters at sheilabotelho.com/603.✍️ Sheila's Notes - The reflections I write only here. For your Expansion Season.

Wednesday June 17, 2026 Intro: Before salvation, before we were made new, we had little or no resistance to the sins... for full notes: https://www.cgtruth.org/index.php?proc=msg&sf=vw&tid=3308

賛否両論の問題作を堪能したナリタは、主人公の犯した過ちは許せないものではあるものの、極限状況下ではありうることでは、と冷静に分析します。タナカは同意しつつも自身の中にある生理的嫌悪感について思いを巡らします。価値観を深掘りする両者の意見のぶつかり合いをお楽しみください。16:54〜　雑誌んぐ「OUTWARD」モンベルクラブ会報誌30:20〜　感想回(このエピソードno.527を聴く)

Today Pastor Darlene Klassen and Pastor Curtis Anderson lead us as we celebrate more of our community. Carrying on from Celebration Sunday, we witness baptism and testimonies of some of our Local Engagement partners and their volunteers to see how we are following our "Outward" posture to go and join God in His story and plans in our community.

Theme: God condemns a lack of hearty and genuine faithfulness. I. Appeal to Various Metaphors [v. 6] A. Son to father; slave to master [Ephesians 6:1-9 B. The point 1. Not honoring—the verb indicates repeated actions 2. Not fearing—this is a slavish fear in view II. The Indictment [vv. 6-8, 12-13] A. Profanity 1. Despising the Lord's name [v. 6] [disdain] 2. Profaning the Lord's name [v. 12] B. The specifics 1. Offering polluted bread on God's altar [v. 7] 2. Imperfect sacrifices 3. The root cause is the contempt 4. Lukewarmness [Revelation 3:16] III. The Judgment A. The Lord declares that His name has been despised [v. 6] B. The Lord declares His displeasure and His rejection [vv. 8-10] Application A. Repent of a lack of genuine faithfulness 1. Get serious! 2. Like the Ephesian church, they had lost their first love B. Rejoice that the Lord will gather His elect from all nations C. Rest upon the pure sacrifice offered by the perfect priest 1, We are all accursed [v. 14] 2. Our only hope is Jesus' blood and imputed righteousness

7 takeaways from this study Take your “wilderness” seasons seriously. Times of isolation, sickness, or loss can become holy ground where God has your undivided attention. Ask Him what He is teaching you, not only what He is removing. Treat both body and soul. When facing long-term illness or patterns like addiction, pursue wise medical help and also ask: “What is going on in my heart, habits, relationships, and walk with God?” Guard your tongue. Miriam and Gehazi show how slander, complaint, and deceit can become “spiritual toxins.” Make repentance for sinful speech as real and specific as you would for any outward act. Dedicate what you hear, do, and where you go. The ear, hand, and foot imagery invites a daily prayer: “Lord, cleanse and direct what I listen to, what I put my hands to, and the paths I choose today.” Let your healing deepen your calling. The cleansed leper is not only restored but symbolically “near-priestly.” When God brings you through a trial, ask how your story can now serve others in practical, humble ways. Do not waste your outsider experiences. Like the four lepers in 2 Kings 7, the places where you were most rejected or desperate may become the very places God uses you to bring good news and provision to others. Respond with obedience and gratitude, not just relief. The ten lepers in Luke 17 remind us: it is possible to receive God's mercy and then move on. Make a habit of returning in worship, obeying His instructions, and giving Him glory publicly. Biblical “leprosy” functions as more than a medical label. In Scripture, צָרַעַת ṣāraʿat/tzara’at exposes both physical affliction and spiritual condition. Leviticus 13–14 establishes the basic categories and rituals. Historical narratives in 2 Kings and the Gospels then illustrate how God uses lepers and leprosy to reveal sin, grant cleansing, and redirect lives. Leviticus 14 shows that the ritual for the “leper in the day of his cleansing” (Leviticus 14:2 NASB95) applies after physical restoration has already occurred. The ceremony therefore emphasizes spiritual realities. Later accounts in 2Kings 7, Luke 17, and Mark 1 further develop the connection between outward disease and inner life. Leprosy in Leviticus: Broad and ritual, not narrowly clinical Leviticus 13–14 describes tzāraʿat in terms of color, depth, spread, and duration. The text speaks of white hair, raw flesh, reddish or greenish marks, and deeper depressions in the skin (Leviticus 13:2–8, 18–25). The vocabulary allows many modern skin conditions — such as eczema, psoriasis, fungal infections, or other chronic dermatoses — to fall within its scope. Consequently, ṣāraʿat in Leviticus functions primarily as a ritual and covenantal classification rather than a precise clinical diagnosis like modern Hansen's disease. The passage focuses on whether the condition renders the individual טָמֵא ṭāmēʼ (unclean) or טָהוֹר ṭāhôr (clean), not on identifying a specific pathogen. In addition, priestly involvement centers on examination and declaration. The priest observes, isolates, re-examines, and then pronounces clean or unclean (Leviticus 13:3, 13:13, 13:17). The priest does not apply medical treatment. This division of roles underscores the ritual and spiritual focus of the legislation. Isolation outside the camp: Loss and direct encounter Once declared unclean, the person with ṣāraʿat must live “alone; his dwelling shall be outside the camp” (Leviticus 13:46 NASB95). Clothing is torn. The head is uncovered. The upper lip is covered. The leper must cry out “Unclean! Unclean!” (Leviticus 13:45). These actions publicly mark the condition and prevent casual contact. Practically, such isolation strips a person of home, normal relationships, and community worship. Family connections become distant, often literally. Daily survival may depend on food left at a distance by compassionate relatives or neighbors. The social cost mirrors the spiritual reality of being separated from the holy presence in the camp. At the same time, this separation places the leper in a kind of wilderness space, separated from community structures. Human mediators can only pronounce, not cure. In this setting, dependence on יי רֹפְאֵנוּ Adonai Rofeinu (the LORD our Healer) becomes central. If healing comes, it comes from God Himself. In this way, the “outside the camp” experience embodies both judgment and opportunity for direct encounter. Physical and spiritual dimensions of disease Biblical material often links physical conditions with inner states without denying natural causes. Emotions, patterns of sin, and spiritual dynamics interact with bodily health. For instance, prolonged anger and anxiety can aggravate stomach ulcers or gallbladder problems. Psalm 32:3–4 portrays unconfessed sin in terms of bodily wasting: “When I kept silent about my sin, my body wasted away… my vitality was drained away as with the fever heat of summer” (NASB95). Here inner guilt and physical experience intertwine. Modern examples follow the same pattern. Alcoholism, while classified as a disease, frequently arises from deep emotional wounds, trauma, or despair. In biblical categories, such factors involve the לֵב lēv (heart) and the רוּחַ rūakh (spirit). Chronic destructive habits grow out of damaged inner life as well as physical predisposition. Consequently, long-term conditions—such as addictions, some chronic illnesses, or persistent psychosomatic complaints—often display both physical and spiritual dimensions. Addressing only the physical symptoms may leave the root issues untouched. When this occurs, patterns can recur, intensify, or shift into alternate forms. Leviticus 14: Cleansing after healing Leviticus 14 opens with a clear temporal statement: “This shall be the law of the leper in the day of his cleansing” (Leviticus 14:2 NASB95). The ritual begins only after the visible disease has ceased. The priest “shall go out to the outside of the camp; thus the priest shall look, and if the infection of leprosy has been healed in the leper” (Leviticus 14:3). Only then does the ceremony proceed. The ritual includes: Two live clean birds Cedar wood (עֵץ אֶרֶז ʿēṣ ʼerez) Scarlet string or material (שָׁנִי תוֹלָעַת šānî tôlāʿat – scarlet) Hyssop (אֵזוֹב ʼēzov) An earthenware vessel over “living water” (fresh, running water) Later, sacrifices of a guilt offering, sin offering, burnt offering, and grain offering Application of blood and oil to the cleansed person One bird is slaughtered over the living water. The blood and water mix in the vessel. The living bird, cedar, scarlet, and hyssop are dipped in the mixture. The priest sprinkles the person seven times and then releases the live bird in the open field (Leviticus 14:4–7). The individual then washes, shaves, and enters a staged process of re-entry. These procedures do not function as medical therapies. They do not administer herbs, balms, or diet. Instead, they act as symbolic actions that declare cleansing, atonement, and new consecration. Physical healing has already occurred. The ceremony publicly acknowledges this healing and integrates the person back into the worshiping community with a heightened spiritual significance. Connections to Passover, Atonement, priesthood and nazarite vows The elements in Leviticus 14 echo several major biblical themes. First, the use of hyssop and blood recalls Passover. In Exodus 12:22, Israel takes a bunch of hyssop, dips it in the blood, and applies it to the lintel and doorposts. The LORD passes over the homes marked by blood (Exodus 12:23). In that event, deliverance does not depend on prior holiness. The people remain as they are, sheltered by the blood. Salvation comes as a gift. Second, the two-bird pattern parallels the two goats of the Day of Atonement. On Yom Kippur, one goat is sacrificed. The other, the scapegoat, bears the iniquities of Israel into the wilderness (Leviticus 16:7–10, 20–22). The live bird released in Leviticus 14:7 reflects similar symbolism. Guilt and impurity are carried away. The person stands cleared in God's sight. Third, the procedure copies the anointing of priests. At Aaron's ordination, Moses puts blood “on the lobe of Aaron's right ear and on the thumb of his right hand and on the big toe of his right foot” (Leviticus 8:23 NASB95). The same pattern applies to Aaron's sons (Leviticus 8:24). In Leviticus 14:14–17, the cleansed person receives blood and oil on these same points. This alignment indicates a movement toward priestly-like consecration. Fourth, the shaving of all hair resembles Nazarite transitions. A נָזִיר nāzîr (Nazarite) grows hair during a vow period (Numbers 6:5). At completion, the Nazarite shaves the head and presents offerings (Numbers 6:18). In Leviticus 14:8–9, the former leper shaves head, beard, eyebrows, and all body hair twice. This suggests a complete reset and renewed dedication. Taken together, these resonances bind leper-cleansing to: Passover (protective blood and undeserved rescue) Yom Kippur (removal of iniquity and cleansing of intentional sin) Priesthood (set-apart service between God and people) Nazarite vow (special consecration and surrendered life) The restored person thus moves from total exclusion to a status that symbolically approaches priestly consecration. Ear, hand, and foot: Hearing, doing, walking The specific locations of blood and oil carry clear symbolic meaning. In both priestly ordination and leper cleansing, the sequence appears: Right ear lobe Right thumb Right big toe The right ear represents hearing. With blood and oil applied, the hearing life is cleansed and consecrated. The individual is marked to listen to God's word, not merely to surrounding voices. The right thumb represents action and work. Hands grasp tools, perform tasks, give, and receive. Blood and oil on the thumb declare that deeds now belong to God's service. The right big toe represents movement and direction. Feet choose paths. They either walk in God's ways or stray. The consecrated toe indicates that future journeys should align with holiness. By repeating this pattern over a once-unclean person, the text assigns a new quality to daily life. Every sound taken in, every act performed, and every path chosen stands under the sign of cleansing and dedication. Thus, the ritual does not simply restore social status. It reorients the entire life. Speech, sin, and leprosy: Miriam and Gehazi Several narrative passages explicitly associate leprosy with moral failures, especially in speech and covetousness. Miriam and Aaron speak against Moses “because of the Cushite woman whom he had married” (Numbers 12:1 NASB95). God defends Moses and confronts them. After the cloud departs from over the tent, “Miriam was leprous, as white as snow” (Numbers 12:10). The judgment directly follows her misuse of the tongue. Moses intercedes, and Miriam endures seven days outside the camp before restoration (Numbers 12:13–15). Gehazi, servant of Elisha, covets and lies. After Naaman the Aramean receives healing from leprosy, Elisha refuses payment (2 Kings 5:15–16). Gehazi secretly pursues Naaman, invents a story to secure silver and garments, and hides them. Elisha exposes the deceit. Then he declares, “Therefore, the leprosy of Naaman shall cling to you and your descendants forever” (2Kings 5:27 NASB95). Gehazi “went out from his presence a leper as white as snow.” In both accounts, leprosy functions as visible confirmation of inner failure — slander and rebellion in Miriam's case, greed and deceit in Gehazi's. These histories do not cover every case of ṣāraʿat. They do, however, establish that Scripture sometimes presents leprosy as a direct, divinely appointed sign of moral and spiritual breakdown. The four lepers of 2Kings 7: Freedom and leadership from the margins 2Kings 6–7 presents another major leprosy-related narrative. Samaria faces siege from the king of Aram. Famine grows so intense that some resort to cannibalism (2Kings 6:28–29). The king of Israel blames Elisha and contemplates his death (2Kings 6:31). Outside the city gate sit four lepers (2Kings 7:3). They analyze their situation. Staying where they are means death. Entering the city also means death by famine. Approaching the Aramean camp may result in death by the sword but also carries a faint possibility of mercy and food. They decide, “Let us go over to the camp of the Arameans” (2 Kings 7:4 NASB95). When they arrive, the camp stands empty. The Lord has caused the Arameans to hear a great noise “like the sound of chariots… and of a great army,” so they flee, abandoning tents, horses, donkeys, and supplies (2Kings 7:6–7). The lepers eat and drink. They take silver, gold, and clothing and hide them (2Kings 7:8). After some time, conscience awakens. They say, “We are not doing right. This day is a day of good news, but we are keeping silent” (2Kings 7:9 NASB95). They return to the city gate and report their findings. Ultimately, the people stream out, plunder the camp, and food prices drop dramatically, in fulfillment of Elisha's earlier word (2Kings 7:16–18). Here, unhealed lepers become pivotal agents in God's deliverance. Their social exclusion places them outside the besieged city. That marginal position gives them freedom of movement no one inside the walls possesses. Their desperate choice to walk toward supposed death leads to life for an entire population. Thus, people marked as unclean and expendable end up as the first recipients and then heralds of “good news.” Their path out to the enemy camp becomes the route others must follow to find provision. Leprosy in the Gospels: Healing, obedience and gratitude The Gospels include several accounts of lepers approaching Yeshua (Ἰησοῦς Iēsous – Jesus). In Mark 1:40–45, a leper kneels and says, “If You are willing, You can make me clean” (Mark 1:40 NASB95). Moved with compassion, Jesus touches him and says, “I am willing; be cleansed” (Mark 1:41). The leprosy leaves immediately. Jesus then “sternly warned him” and says, “See that you say nothing to anyone; but go, show yourself to the priest and offer for your cleansing what Moses commanded, as a testimony to them” (Mark 1:43–44). Nevertheless, the man goes out and “began to proclaim it freely,” with the result that Jesus can no longer openly enter a city (Mark 1:45). In Luke 17:11–19, ten lepers stand at a distance and cry out, “Jesus, Master, have mercy on us!” (Luke 17:13 NASB95). He tells them, “Go and show yourselves to the priests.” As they go, they are cleansed (Luke 17:14). One, a Samaritan, returns, glorifies God, and falls at Jesus' feet in gratitude (Luke 17:15–16). Jesus observes that only this “foreigner” has returned to give glory to God and says, “Your faith has made you well” (Luke 17:18–19). These passages add several layers. First, they confirm that Jesus honors Torah by directing cleansed lepers to priests and prescribed offerings. The rituals of Leviticus 14 retain their place as public testimony. Second, they distinguish between simple physical cleansing and deeper responses of obedience and worship. The man in Mark receives healing but disregards Jesus' explicit command to keep silent. The nine lepers in Luke receive cleansing but do not return in thanksgiving. Only the Samaritan combines obedience (going to the priest) with heartfelt gratitude and God-centered praise. Integrated pattern: Outward disease and inner reality Across Torah, Prophets, and Gospels, leprosy appears in a consistent pattern. In Leviticus, ṣāraʿat marks severe impurity and requires exclusion from the camp, yet it also opens the way to a profound ritual of atonement and consecration once healing occurs. In historical books, leprosy sometimes functions as a direct judgment on sins such as slander, rebellion, greed, and deception. In 2Kings 7, lepers become instruments of salvation for others while still bearing their disease. In the Gospels, lepers receive both healing and instructions that test obedience, gratitude, and witness. The physical condition therefore serves as a visible signpost. It reveals inner realities, exposes the seriousness of sin and uncleanness, and highlights God's power to cleanse and reassign identities. Leviticus 14, with its echoes of Passover, Yom Kippur, priesthood, and Nazarite vows, presents a restored leper not merely as a re-included citizen but as a person with intensified calling. Ear, hand, and foot are marked for God. The one who once cried “Unclean” now carries a distinctive imprint of cleansing and dedication. At the same time, narratives warn that if spiritual lessons remain unlearned, patterns repeat. Samaria experiences temporary relief in 2 Kings 7 but later falls due to ongoing idolatry (2Kings 17:7–23). Individuals like Miriam and Gehazi receive stark reminders that words and motives matter. The New Testament further indicates that some afflictions may remain even in faithful servants (2 Corinthians 12:7–10), not as punishment but as means of deepening dependence on God. Bottom line Biblical leprosy functions as a multilayered sign. It encompasses a wide range of physical conditions yet consistently points beyond the skin to the lēv (heart), rūaḥ (spirit), and community relationship with Adonai. Legal texts, historical narratives, and Gospel accounts converge on a central theme: God reveals, judges, cleanses, and reassigns those marked by uncleanness. In this framework, healing appears as both physical restoration and spiritual reorientation. The law of the leper in Leviticus 14 concludes with a fully reintegrated person whose hearing, actions, and walk are symbolically dedicated to God. Stories of lepers in Kings and the Gospels show that those once outside the camp can become bearers of good news and examples of faith. Thoughts to ponder Wilderness seasons / holy groundWhen you feel most isolated or stripped down, what might God be trying to show you that you can only see in this “wilderness” season? Treat both body and soulIn an area where you're seeking physical relief, what deeper heart issue, fear, or habit might God also be inviting you to address? Guard your tongueIf your recent words were made visible on your skin, what would they reveal—and where is God nudging you toward repentance or restraint? Ear, hand, and foot dedicated to GodWhat you hear, what you do, and where you go today—where is one small, concrete way you can consciously dedicate each of these to God? Healing deepens callingLooking back on a past wound or illness, how might your story now equip you to comfort, guide, or serve someone walking a similar path? God uses outsider experiencesWhere have you felt like an outsider or rejected, and how could that very experience become a bridge to people others are not reaching? Obedience and gratitude, not just reliefIn an area where God has recently helped you, what would it look like to “return” with specific gratitude and fresh obedience, rather than just moving on? The post Healing more than the body: What biblical lepers show about God's kindness (Leviticus 14; 2Kings 7; Luke 17; Mark 1) appeared first on Hallel Fellowship.

Support the show

Support the show

Jesus didn't come to build a crowd. He came to build something far more lasting. In week one of The Blueprint, discover a foundational value that has shaped Sun City Church from the start and continues to define who we're becoming.

This is a sermon preached by Matt Porter at Outward Church Salem.

7 takeaways from this study Invite honest spiritual diagnosis. Like the priest examining skin, ask trusted, mature believers to help you “see between” (i.e., discern) surface symptoms and deeper heart issues. Treat words as covenant weighty. Refuse gossip, venting, and subtle character attacks. Before speaking, ask: “Will this build this person's name, or damage it?” Watch for “spreading marks.” Pay attention when a small compromise, habit or resentment begins to spread into more areas of your life. Act early; don't wait for “raw flesh.” Guard your environments. Examine your “house” and “garments” — your home culture, media intake, and closest relationships. Remove influences that repeatedly pull you toward uncleanness. Pursue restoration, not disposal. When someone falls, think in terms of Leviticus 14 and Matthew 18 — clear, sometimes firm steps whose goal is reconciliation and return, not humiliation. Practice confession in safe spaces. Cultivate relationships where sins can be confessed without fear of public exposure, yet with a commitment to real change and mutual prayer (James 5:16). Come to Yeshua as the Leper-Bearer. Do not try to “clean up” first. Bring your visible failures and hidden rot to the Messiah who bears our plagues and alone declares us clean. Leviticus 13–14 presents צָרַעַת tzara'at (“leprosy”) as a covenantal condition rather than a simple medical diagnosis. The text treats skin, garments, and houses as potential carriers of impurity. It assigns priests the task of careful observation and verdict. These chapters sit within a broader biblical pattern that links visible affliction to inner and communal realities, and they anticipate a figure who bears the community's plagues and restores access to God. Key terms and covenant framework To begin, let’s recap some several foundational Hebrew terms in Leviticus. קָרְבָּן korban/qorban (“offering” or “gift”) denotes what is brought near to God. It derives from קָרַב karav (“to approach”). קָדוֹשׁ kadosh (“holy”) describes what is set apart for God. Its opposite on the broader spectrum is חוֹל khol (“common,” “profane”). Within that spectrum, another axis appears: טָהוֹר tahor (“clean”) versus טָמֵא tamé/tamei (“unclean”). These categories answer a central question: may a person, object, or place approach the divine presence. Alongside these stand terms related to the condition itself. צָרַעַת tzara'at refers to the condition often translated “leprosy.” הַמְּצֹרָע ha‑metzora (“the leper”) denotes the afflicted person. The Greek Old Testament (Septuagint/LXX) uses λέπρα lepra (“leprosy”) from λέπις lepis (“scale”), which influenced traditional English renderings. Within this framework, Leviticus does not primarily ask whether a condition is dangerous to public health. It asks whether a person or object is fit to approach the holy. The priest as observer and discerner Next, the text defines a specific role for the priest. Priests do not prescribe remedies. They look, examine, and declare. Leviticus 13 repeatedly uses verbs of seeing. It commands that a person with a suspicious mark “shall be brought to Aaron the priest or to one of his sons the priests” (Leviticus 13:2 NASB95). The priest then looks and pronounces the person clean (tahor) or unclean (tamei) (Leviticus 13:3). This activity reflects the idea of discernment expressed by the Hebrew word בֵּין bein (“between”). Discernment involves seeing between options, not merely reacting to appearances. In this context, the priest discerns between temporary, harmless eruptions and conditions that indicate deeper defilement. The verdict has immediate communal consequences. An unclean person must live outside the camp and cry “Unclean! Unclean!” (Leviticus 13:45–46 NASB95). Signs, criteria, and the logic of examination From here, the text lays out detailed criteria. Leviticus 13:3–8 describes a swelling, scab, or bright spot on the skin. If the hair in the infection has turned white and the infection appears deeper than the skin, the priest declares it tzara’at and pronounces the person unclean (Leviticus 13:3). If the spot is not deeper than the skin and the hair has not turned white, the priest isolates the person for seven days and then re‑examines (Leviticus 13:4–5). As the chapter continues, it applies similar logic to other situations: spreading versus non‑spreading rashes raw (living) flesh inside a white area conditions on the scalp or beard eruptions after boils or burns total whiteness of the body ordinary baldness In each case, depth, color, and spread determine the verdict. Some severe‑looking conditions, such as total whiteness, may be declared clean (Leviticus 13:12–13). Other less conspicuous signs, such as raw flesh appearing within whiteness, result in an unclean verdict (Leviticus 13:14–15). The text requires time, repetition, and attention to change over time. The priest does not rush. He isolates, observes, and only then pronounces. ConditionResultDeep lesion with white hairTameiSpreading lesionTameiRaw/living fleshTameiYellow-haired scalp diseaseTameiStable non-spreading eruptionTahorEntire body turned whiteTahorHealed lesion turned whiteTahorBaldnessTahorWhite spots (bohaq)Tahor Garments and houses under inspection Furthermore, the same pattern extends beyond human skin. Leviticus 13:47–59 addresses “a mark of leprosy” (נֶגַע צָרָעַת nega tzara'at) in garments of wool or linen, or in leather items. If the mark is greenish or reddish and appears deeper than the material, the priest isolates the item for seven days (Leviticus 13:49–50). After washing and further observation, persistent or spreading marks result in burning; disappearing marks allow the garment to be used again (Leviticus 13:53–58). ConditionVerdictGreen/red mark under investigationIsolateMark spreadsTameiMark unchanged after washingTameiMark reappearsTameiMark disappears after treatmentTahor Leviticus 14 then moves to houses in the land. If a “mark of leprosy” appears as greenish or reddish depressions that seem deeper than the wall surface, the priest orders the house emptied and examined (Leviticus 14:33–36). He shuts it up for seven days. If the mark spreads, he commands that affected stones be torn out and thrown into an unclean place. He has other stones and plaster used to repair the house. If the mark returns after repair, the house is condemned and demolished (Leviticus 14:43–45). If the mark does not spread and fades after replastering, the priest declares the house clean (Leviticus 14:48). ConditionVerdictGreen/red depressionsIsolateMark spreadsTameiStones removed and repairedReevaluateMark returns after repairsTameiMark does not returnTahor In this way, Leviticus treats garments and houses almost like extensions of the body. The same logic of observation, isolation, treatment, and re‑evaluation governs all three. Symbolic movement from surface to core At this point, a pattern emerges. Tzara'at affects skin, clothing, and structures. Rabbinic literature often notes a progression: first the house, then the garments, then the body. This order suggests a movement from environment to personal sphere to the person himself. The biblical text does not explicitly state this sequence. However, the parallel procedures support the idea that impurity can permeate all layers of life. This perspective also clarifies why the total whiteness of the body in Leviticus 13:12–13 can result in a “clean” verdict. In that case, nothing remains hidden. The condition has reached full exposure. Some commentators take this as evidence that the text addresses a covenantal sign, not an ordinary communicable disease. The priest evaluates the meaning of the mark in relation to God's covenant with Israel, rather than functioning as a physician. Inner origin of defilement When the wider canon comes into view, this ritual logic links to broader moral teaching. Mark 7:20–23 records Yeshua's statement that “that which proceeds out of the man, that is what defiles the man” (Mark 7:20 NASB95). He lists evil thoughts, immoral behavior, thefts, murders, adulteries, greed, wickedness, deceit, sensuality, envy, slander, pride, and foolishness as originating within and defiling a person (Mark 7:21–23). In this light, the outward mark of tzara’at can be read as a visible sign of inner disorder. The priest's task then resembles spiritual discernment. He recognizes when something has moved from superficial irritation to deep‑seated corruption. This reading does not require that every case of tzara'at derive from a specific sin. It does, however, align the ritual legislation with the larger scriptural theme that the heart is the true source of uncleanness. The ‘plague’ of the tongue Building on this, a long‑standing Jewish association links tzara'at with לָשׁוֹן הָרַע lashon hara (“evil tongue,” i.e., slander). Leviticus 19:16 commands, “You shall not go about as a slanderer among your people, and you are not to act against the life of your neighbor; I am the LORD” (NASB95). Psalm 34:13 similarly urges, “Keep your tongue from evil and your lips from speaking deceit” (NASB95). Rabbinic works such as the חפץ חיים Chafetz Chaim systematize this connection. They describe lashon hara as spreading “plague” through a community. In that framework, tzara'at becomes a physical counterpart to social and moral rot. It functions as a divine alarm that something in the speech life of the covenant people has turned destructive. At the same time, these traditions also draw careful boundaries. They exclude from lashon hara necessary testimony about abuse or wrongdoing that must be exposed to protect others or correct grave injustice. Thus, Scripture's concern for truth and protection of the vulnerable remains intact. Summary: What is and isn't lashon ha-ra It is derogatory information: Describes a person's negative characteristics. Spreads potentially harmful information. Embarrasses the person discussed. Garners ill-will against the subject. What it isn't: Helping the person in question. Discussing with a trustworthy person — not a tale-bearer — whether correction is needed and how to do it. Helping a victim or preventing victimization. Resolving a major dispute: peacemaking. Discipline, exclusion and restoration Turning now to the New Testament, similar patterns of exclusion and restoration appear. Matthew 18:15–17 outlines a process for dealing with sin within the community. First comes private confrontation. If that fails, the offended person brings one or two witnesses who practice discretion. If the sinner still refuses to listen, the matter goes before the congregation. Persistent refusal leads to treating the person “as a Gentile and a tax collector” (Matthew 18:17 NASB95). Paul applies a similar process in the morally challenged Greek port city of Corinth. In 1Corinthians 5, the apostle commands the congregation to remove a man engaged in flagrant immorality “so that his spirit may be saved in the day of the Lord Jesus” (1 Corinthians 5:5 NASB95). In 2Corinthians 2:6–8, Paul then urges the congregation to forgive and comfort the now‑repentant man, to prevent overwhelming sorrow. Thus, exclusion serves a restorative aim, like the temporary isolation of the metzora. This parallel underscores a key principle. The goal is not permanent banishment. The objective is cleansing, healing, and reintegration into the people of God. Leviticus 14 will make this explicit in its detailed restoration rites. The suffering servant and the bearing of plagues Isaiah 52–53 is a key passage for understanding the true solution to tzara’at foreshadowed in Torah. Isaiah 53:4–5 states, “Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities” (Isaiah 53:4–5 NASB95). “Stricken” is translated from נָגַע naga (“to strike, to plague”), the same root behind נֶגַע nega (“mark,” “plague”) in Leviticus and for the 10 plagues during the Exodus. Isaiah 53:6 adds, “the LORD has caused the iniquity of us all to fall on Him” (Isaiah 53:6 NASB95). It continues, “My Servant, will justify the many, as He will bear their iniquities” (Isaiah 53:11 NASB95). Here, one righteous figure bears both the guilt and the afflictions of many. Earlier Jewish sources sometimes refer to this figure as a “leper” or afflicted Messiah, drawing on the association between being “stricken” and the imagery of tzara'at. In this context, the servant takes the role of ultimate bearer of uncleanness and sin. He functions as the one on whom the community's nega falls, so that others may be cleansed and restored. Jewish commentators wrestle with Isaiah 53 Within this framework, it is helpful to note how different Jewish streams interpret Isaiah 52:13–53:12 and then compare those readings to the text itself. To begin with, many modern rabbinic commentators identify the “Servant” with Israel as a nation or with a righteous remnant. On this view, the plural language elsewhere in Isaiah about Israel as “My servant” (e.g., Isaiah 41:8–9; 49:3 NASB 1995) governs the reading of Isaiah 53. Israel suffers in exile, is “despised and forsaken” (Isaiah 53:3 NASB 1995), and bears the hostility of the nations. The nation's suffering then has a redemptive dimension for the world. However, this approach must handle details such as the Servant's innocence (“He had done no violence, nor was there any deceit in His mouth,” Isaiah 53:9 NASB 1995) and vicarious language (“the LORD has caused the iniquity of us all to fall on Him,” Isaiah 53:6 NASB 1995). National Israel in the book of Isaiah is repeatedly rebuked for sin (e.g., Isaiah 1:2–4 NASB 1995), so applying the Servant's consistent righteousness to the same corporate entity requires either restricting the Servant to a purified subset of Israel or treating the description as idealized. By contrast, Karaite interpreters, who reject the binding authority of the Talmud, tend to read Isaiah 53 more straightforwardly. Some Karaite exegesis identifies the Servant as a singular, future, righteous figure closely tied to messianic expectation, though not associated with the New Testament. Others still apply the passage corporately to Israel. Where they see an individual, they emphasize the Servant's innocence, his unjust suffering “for our transgressions” (Isaiah 53:5 NASB 1995), his death (“cut off out of the land of the living,” Isaiah 53:8 NASB 1995), and subsequent exaltation (“He will be high and lifted up and greatly exalted,” Isaiah 52:13 NASB 1995). In doing so, they align more directly with the plain singular grammar of the chapter, while differing sharply in identifying who that righteous sufferer is. At the same time, classical Talmudic sources preserve yet another line of interpretation. In Babylonian tractate Sanhedrin 98b, one opinion names the Messiah as “the leper scholar,” and then cites Isaiah 53:4: “Surely our griefs He Himself bore, and our sorrows He carried” (Isaiah 53:4 NASB95), inserting the word “leper” into the paraphrase. Other midrashic materials occasionally apply parts of Isaiah 53 to righteous individuals or to the Messiah son of Joseph, a suffering messianic figure distinct from the royal Messiah son of David. These readings treat the Servant as an individual who bears sufferings and reproach on behalf of Israel and sometimes of the nations. In this way, they track closely with the passage's singular subject, his innocence, his bearing of others' sins, and his death followed by seeing “offspring” and prolonging his days (Isaiah 53:10–11). When these approaches are set alongside the text, several features stand out. The Servant is consistently singular: Suffers willingly and unjustly. Bears the sins and iniquities of “many” (Isaiah 53:11–12 NASB95). Dies as “cut off” and yet afterward sees offspring and days prolonged. Corporate-identity interpretations must explain how a sinful nation can be described as entirely righteous and substituting for others, while individual‑messianic interpretations must explain how one person's suffering can rightly stand in for the guilt of many. The passage itself keeps these tensions in view and holds together vicarious suffering, innocence, death, and exaltation in a single Servant figure. More ancient witnesses weigh in Within this same line of comparison, medieval Jewish commentators provide two influential and contrasting approaches to Isaiah 52:13–53:12. To begin with, Rashi (11th century) reads the Servant almost entirely as Israel. He anchors his interpretation in earlier “servant” passages where Israel is explicitly named: “But you, Israel, My servant, Jacob whom I have chosen” (Isaiah 41:8 NASB95; cf. Isaiah 44:1–2; 49:3). For Rashi, the “despised and forsaken” figure (Isaiah 53:3 NASB95) fits the persecuted, exilic nation. The nations, having misjudged Israel as cursed, will one day recognize that Israel's suffering has brought them blessing. On this reading, “He was pierced through for our transgressions” (Isaiah 53:5 NASB95) means that Israel is pierced because of the sins of the Gentile nations, not as a substitute bearing Israel's own guilt. However, when this interpretation is measured against the chapter's details, certain tensions appear. The Servant is described as wholly innocent: “He had done no violence, nor was there any deceit in His mouth” (Isaiah 53:9 NASB95). Yet earlier in Isaiah, Israel is repeatedly indicted: “Alas, sinful nation, people weighed down with iniquity” (Isaiah 1:4 NASB95). To address this, national‑Servant readings must either treat the Servant as the ideal righteous Israel within Israel, or as a future purified Israel no longer marked by sin. In addition, the text repeatedly sets the Servant over against “we” and “our”: “All of us like sheep have gone astray… but the LORD has caused the iniquity of us all to fall on Him” (Isaiah 53:6 NASB95). A strictly corporate view must explain how the same entity can be both the guilty “we” and the innocent “He” who bears their iniquity. By contrast, Ramban (Nachmanides, 13th century) offers a more individual, often implicitly messianic reading. While he acknowledges that “servant” can sometimes refer to Israel, he argues that the specific language in Isaiah 53 goes beyond the nation. He highlights the Servant's spotless righteousness, his voluntary acceptance of suffering, and the clearly substitutionary statements: “He was pierced through for our transgressions … the chastening for our well‑being fell upon Him” (Isaiah 53:5 NASB95). Ramban notes that Israel's own sins are heavy and frequent in the book; therefore, Israel cannot coherently be both the guilty party and the innocent substitute. Ramban also draws attention to the Servant's death and subsequent exaltation. Isaiah 53:8 speaks of Him being “cut off out of the land of the living” (NASB95), while Isaiah 53:10–11 states that after making “His soul a guilt offering,” “He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand” (Isaiah 53:10–11 NASB95). For Ramban, this pattern — suffering, death, then seeing offspring and prolonged days — points to a particular righteous sufferer whose story does not end in defeat. He stops short of identifying this figure with Yeshua, but he preserves the text's singular, personal shape and its vicarious logic. Set alongside the passage itself, these two medieval readings frame the main options. A corporate-national reading underscores Israel's role in redemptive history, but must re‑configure clear “He/We” contrasts and absolute declarations of innocence. An individual‑servant reading preserves the straightforward grammar, the Servant's blamelessness, and the repeated emphasis on bearing others' iniquities, but must then explain how one righteous sufferer can justly carry the guilt of “many” (Isaiah 53:11–12 NASB95). Isaiah 53 itself holds together a singular Servant, perfect righteousness, substitutionary suffering, real death, and subsequent exaltation, and it invites every interpreter — medieval and modern — to reckon carefully with that full portrait. Yeshua's ministry: healing and priestly declaration In the Gospels, this pattern converges in the ministry of Yeshua. Luke 5:12–14 records a man “covered with leprosy” who falls on his face and begs, “Lord, if You are willing, You can make me clean” (Luke 5:12 NASB 1995). Yeshua touches him, saying, “I am willing; be cleansed.” Immediately the leprosy leaves him. Then Yeshua commands him, “Go and show yourself to the priest and make an offering for your cleansing, just as Moses commanded, as a testimony to them” (Luke 5:13–14 NASB95). This episode unites divine authority and Torah observance. Yeshua both heals and sends the man into the priestly system for formal recognition of restoration. The priest confirms what the Messiah has already accomplished. Luke 17:11–19 narrates the healing of 10 lepers. All cry out from a distance. All are cleansed as they go to show themselves to the priests. Yet only one, a Samaritan, returns to give glory to God and falls at Yeshua's feet in gratitude. Yeshua notes that only this foreigner came back and tells him, “Your faith has made you well” (Luke 17:19 NASB95). Here faith, gratitude, and cross‑boundary mercy stand beside physical cleansing and priestly verification. Holiness, community, and ongoing application Taken together, these texts present a coherent picture. Holiness (kadosh) requires separation from defilement. Clean and unclean (tahor and tamei) categories govern approach to God and participation in the covenant community. Outward signs, whether on skin, garments, or houses, reveal deeper realities and require careful discernment. Speech can function as a plague. Communities must deal with sin and abuse honestly yet with a view to restoration. At the same time, the prophetic witness and the Gospel narratives direct attention to a central figure who bears iniquity and affliction for many. Through Him, ultimate cleansing and restoration become possible. He both fulfills the priestly discernment and surpasses it by providing effective atonement. In daily practice, these themes invite self‑examination, responsible speech, wise pastoral care, and hope. They call communities to resist both careless toleration of evil and harsh, hopeless rejection of the fallen. They also summon individuals to bring their visible and hidden uncleanness to the One who discerns truly and cleanses completely. Step beyond diagnosis into restoration. In Leviticus 13 we watched tzara'at expose what is wrong. In Leviticus 14 we'll see how God makes a way back. Next Shabbat, we'll explore the cleansing rites for the metzora, the strange use of birds, cedar, scarlet, and hyssop, and how these ceremonies whisper of resurrection, new beginnings, and a Messiah who not only declares us clean but brings us home to the community. The post Can spiritual issues cause physical problems? A biblical look at ‘leprosy’ (Leviticus 13; 2Kings 5; Isaiah 53) appeared first on Hallel Fellowship.

In Hebrews 10:19-25, the author encourages us to never stop meeting together as a Church Body. In this passage, "LET US" statements are used to show us how it is essential that we fellowship in order for us to flourish in our relationship with Jesus Christ, the head of HIs Body, The Church.

The Rebbe writes that from now on, peace should increase among Torah scholars, emphasizing the importance of using one's time and talents to spread Chassidus. This spiritual work prepares for both spiritual and physical settlement in Eretz Yisrael with the coming of Moshiach. https://www.torahrecordings.com/rebbe/igroskodesh/011/009/3593

In this episode, we explore the distinction between compliance and willingness in the horse–human relationship. Here we discuss learned helplessness, latency and behavioral enthusiasm, stress physiology, emotional engagement during training, and what willingness may look like behaviorally. Outward obedience does not always reflect the horse's internal emotional experience and invites listeners to observe training interactions with greater curiosity and nuance.Sources & Further ReadingsLearned Helplessness & Animal BehaviorSeligman, M. E. P. (1972). Learned helplessness. Annual Review of Medicine, 23, 407–412. Hall, C., Goodwin, D., Heleski, C., Randle, H., & Waran, N. (2008). Is there evidence of learned helplessness in horses? Journal of Applied Animal Welfare Science, 11(3), 249–266. Stress Physiology & WelfareChristensen, J. W., et al. (2006). Effects of training methods on stress responses in horses. Physiology & Behavior, 89(4), 489–497. von Lewinski, M., et al. (2013). Cortisol release, heart rate, and behavior during horse training. Journal of Veterinary Behavior, 8(6), 401–407. Equitation Science & Learning TheoryMcGreevy, P. D., & McLean, A. N. (2010). Equitation Science. Wiley-Blackwell. McLean, A. N., & McGreevy, P. D. (2007). The role of learning theory in equitation. Journal of Veterinary Behavior, 2(4), 108–118. Positive Engagement & Human InteractionSankey, C., et al. (2010). Positive interactions lead to lasting positive memories in horses. Animal Behaviour, 79(4), 869–875.

Outward religion disdained in Heaven. Evil confessed. The bright morning of Messiah's Millennium.

The purposes every follower of Jesus carries aren't dependent on our circumstances or calendar. In this message, we explore three directions every believer is called to live: Godward, Outward, and Inward.

The purposes every follower of Jesus carries aren't dependent on our circumstances or calendar. In this message, we explore three directions every believer is called to live: Godward, Outward, and Inward.

This episode is a reflection on discipleship as a journey of inner transformation and outward expression, showing how believers grow in spiritual maturity by becoming more like Christ in character, obedience, and dependence on God, and how that growth naturally flows into a life that reflects Jesus and actively participates in His mission in the world.#citamchurchonline #ChurchEverydayGet in touch with us:http://www.citam.org/churchonline@citam.org(+254) 784 277 277(+254) 728 221 221

Today is day 132 and we are studying The Sacrament of Holy Communion. 132. What is the outward and visible sign in Holy Communion? The visible sign is bread and wine, which Christ commands us to receive. (1 Corinthians 11:23–26) We will conclude today with The Collect for Maundy Thursday found on page 561 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Today is day 126 and we are studying The Sacrament of Baptism. 126. What is the outward and visible sign in Baptism? The outward and visible sign is water, in which candidates are baptized “in the Name of the Father, and of the Son, and of the Holy Spirit.” (Book of Common Prayer 2019; see also Genesis 9:8–17; Matthew 28:19–20; 1 Peter 3:18–22) We will conclude today with Paragraph One of the Baptismal Prayer found on page 168 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Leslie continues the Steadfast Heart series with an inspiring episode about the joy of turning outward. While we often believe that focusing on ourselves is the best solution for emotional struggles, in God's kingdom the opposite is actually true. Through historical stories and practical encouragement, this episode reminds us of the soul-level satisfcation that comes from working in cooperation with God's Spirit to bless and strengthen others.For more resources from Leslie, visit https://setapart.org/. To learn more about the 2026 Set Apart Conference, visit https://setapart.org/2026-set-apart-conference/. To learn about our 2026 Ellerslie programs, visit https://ellerslie.com/be-discipled/. To support Set Apart Ministries, visit https://setapart.org/support/.

Man looks at the outward appearance, but the LORD looks at the heart. [NKJV]

This is message 43 in Gospel Record of John John 13:21-30 It is possible to be close to truth, involved in spiritual things, and still remain unchanged at heart, and that is the danger this message exposes. Outward appearance, service, and knowledge mean nothing without genuine faith in Christ, for a heart that resists Him will grow harder over time, Grace may be offered again and again, but if it is continually rejected, sin will take hold and lead to destruction. The call is clear to move beyond association and truly trust the Savior, because only a surrendered heart can receive the forgiveness and life that He freely gives. Don't forget to download our app for more from the Riverview Baptist Church. http://onelink.to/rbcapp Find more at https://riverviewbc.com/ Donate through PushPay https://pushpay.com/pay/riverviewbc

When a student or child is dysregulated, adults often focus entirely on finding the right words to say or the appropriate consequence to give. But what if the most critical factor in that interaction isn't the consequence itself, but the energy of the adult delivering it? Dr. Lori Desautels, an educator, researcher, and professor of applied educational neuroscience at Butler University, joins the podcast to reframe how we approach discipline, emotional regulation, and transitions. Her latest manual, Body and Brain Brilliance, emphasizes that true support, whether in a classroom or a living room, must begin with the adult's own nervous system. Emily and Lori discuss why transitions are biologically exhausting, how to build a vocabulary around physical sensations, and why traditional, punitive discipline models often escalate neurodivergent students. Lori also outlines a practical, compassionate framework for repairing ruptures between teachers and students, shifting the focus away from sheer compliance and toward co-regulation. TAKEAWAYS A dysregulated adult cannot effectively regulate a dysregulated child, making the adult's own awareness the first pillar of support. The goal isn't to be perfectly calm all the time, it's to cultivate "embodied awareness," recognizing the physical signs of when your nervous system is activated. Transitions are difficult because the brain consumes significant energy moving from a predictable, comfortable state into new expectations or environments. Effective discipline often requires an adult to offer their grounded nervous system to a child who needs to borrow a little stability. Outward behavior is not necessarily defiance, it's often an indicator that the nervous system is struggling and requires support. Late-diagnosed neurodivergent adults are frequently missed in clinical settings because their presentations - often masked by high intellect, outward compliance, or severe perfectionism - fail to match traditional diagnostic expectations. Join Emily Kircher-Morris on May 1st for a targeted continuing education training designed to equip mental health professionals with the updated frameworks necessary to identify and support this population. This session covers the clinical complexities of burnout, masking, and the internalized stigma that accompanies late identification. Earn 1.5 APA and NBCC-approved CE hours (available live or via recorded independent study) by registering at neurodiversity.university or clicking here. Dr. Lori Desautels is an educator, researcher, and professor of Applied Educational Neuroscience at Butler University, where she teaches graduate students and advances research connecting brain science to classroom practice. Her work centers on trauma-accommodating, neurodiversity-affirming frameworks that support both educators and students. Dr. Desautels is the author of several books, including her newest manual, Body and Brain Brilliance, which outlines the four pillars of the Applied Educational Neuroscience framework. Her approach provides Tier One strategies that integrate regulation, relationship, and brain-based practices to foster environments where adults, children, and youth can thrive. BACKGROUND READING Lori's website, Facebook, Instagram, LinkedIn The Neurodiversity Podcast is on Facebook, Instagram, BlueSky, and you're invited to join our Facebook Group. For more information go to www.NeurodiversityPodcast.com. If you'd like members of your organization, school district, or company to know more about the subjects discussed on our podcast, Emily Kircher-Morris provides keynote addresses, workshops, and training sessions worldwide, in-person or virtually. You can choose from a list of established presentations, or work with Emily to develop a custom talk to fit your unique situation. To learn more, visit our website.

Boldness. Not the kind that stays inside, but the kind that shows up in your life. Because once God does something in you, He wants to do something through you. That's where many of us stop. We face our wounds. We start to change. We get back on track, and then we settle. But Christianity doesn't end with transformation. That's where it begins. In this episode, John and Victor explore what it means to live your faith out loud, not for attention, but for mission: - Why people stop at personal growth instead of stepping into purpose - What holy boldness looks like in everyday life - The difference between being pushy and speaking truth in love - Why fear and feeling unqualified hold us back - How your story might be exactly what someone else needs God didn't set you free so you could stay comfortable. He set you free so you could help set others free. So where is He asking you to step out that you've been avoiding? Learn more about our pilgrimage: Walk in the Footsteps of Pope St. John Paul II with John

Send us Fan MailIn today's culture, more couples than ever are asking: Why do relationships fail? Why do marriages not last? Why do we keep having the same arguments?In this powerful episode of Marriage Mondays with The Kings, Kenya & ShanTrail King unpack one of the most searched relationship topics today—the impact of unhealed wounds, emotional triggers, and lack of self-awareness in marriage and relationships.Too often, people expect their partner to fix what they didn't break—insecurities, past trauma, fear, and emotional pain—and it creates a cycle of frustration, disconnection, and conflict.This episode dives deep into: Why relationships are failing today despite love being present  How emotional triggers and unresolved trauma show up in marriage  The truth about relationship patterns, self-sabotage, and communication breakdown Why expecting your spouse to meet unspoken emotional needs leads to disappointment  The importance of self-reflection, accountability, and inner healing How to shift from blaming your partner to doing the work within With practical insight and faith-based wisdom, this conversation challenges listeners to stop looking outward for solutions and start doing the internal work required for real relationship growth, emotional connection, and lasting love.If you've been searching for:why relationships failhow to fix a struggling relationshiphow to communicate better in marriagehow to stop arguing with your spousehow to heal emotionally in a relationshipThis episode is for you.Because the truth is— the relationship you want is built by the work you're willing to do within yourself.

Slate and the team at Eureka Street Productions are so honored by this award and want to thank everyone who has listened to and supported the show. This series tells the story of the Metropolitan Community Church of San Francisco, one of the first gay-positive churches in America, and how its congregation faced the AIDS epidemic, including the deaths of hundreds of its members.At the heart of the series is a remarkable discovery: 1,200 cassette tapes of sermons, memorials, and music recorded inside the church during the worst years of the crisis. A church member rescued them after they'd been thrown away. What you hear isn't people reconstructing the past from memory, it's the actual voices from inside the crisis, preserved on tape and brought to life across 10 episodes. It's a story about resilience, the strength of community, and finding beauty and hope even in the darkest of times—a message with powerful resonances decades later.To celebrate this award, Lynne Gerber, the host of the show, recorded a special note to listeners, and we are bringing back the trailer to introduce new listeners—who are just finding When We All Get to Heaven from the Peabody Award—to the show. Hosted on Acast. See acast.com/privacy for more information.

Westend61/Getty Images What happens when the people reshaping our world don't believe in introspection? This hour, a look at looking inward. And, we explore the spectrum of mental imagery. GUESTS: Elizabeth Lopatto: Senior reporter for The Verge Maja Spener: Associate Professor in Philosophy at the University of Birmingham. She is the author of Introspection: First-Person Access in Science and Agency Reshanne Reeder: Lecturer in Cognitive and Clinical Neuroscience at the University of Liverpool Music featured (in order): Who Knows – Daniel Caesar What Kind of Fool Am I – Sammy Davis Jr. Man in the Mirror – Michael Jackson There’s No Telling – Duncan Sheik I’m So Lonesome I Could Cry – Cassandra Wilson Pretty Little Picture – Zero Mostel (Original Broadway Cast) Support the show: http://www.wnpr.org/donateSee omnystudio.com/listener for privacy information.

Clinton, AR 2009

Outward qualities of A soldier of God  Luke 17:7-10

Andrea and Brett Bevell explore how Reiki can become more than a healing technique, becoming a way to embody peace in everyday life. They talk about higher self-guided Reiki, the Reiki crystal, and the ways Brett's work has evolved through creativity, intuition, and a willingness to follow new energetic possibilities beyond conventional approaches. Together, they also reflect on what it means to be a steady presence in uncertain times. From personal healing to collective ripple effects, this conversation explores inner peace, spiritual innovation, and the invitation to live in a way that brings more calm, compassion, and consciousness into the world around you. Their conversation also touches on the unique energy of the Omega Institute, which played an important role in Brett's own spiritual development, and the kind of immersive setting that can support deeper reflection, connection, and healing for those who feel called to explore their own path there.Learn more about Brett Bevell at https://brettbevell.com/This episode was recorded: March 24th, 2026 For Brett's previous episode on What Resonates?, check out:   https://www.whatresonatespodcast.com/s5-ep22-reiki-innovation-vs-sacred-tradition-with-brett-bevell/Episode Timestamps:00:00 - Beacons of Peace 00:35 - Welcome 01:07 – Welcome back Brett Bevell 03:12 - Reiki Crystal Explained 05:00 - Andrea Sees the Crystal 08:40 - Higher Self Fusion 11:12 - Backlash and Criticism 13:13 - Omega Institute Journey 18:16 - Learning as Activism 19:51 - New Book and Peace 21:56 - Omega Workshop Preview 23:18 - Meet the Faculty Team 26:04 - Catalogue Love and Next Steps 26:23 - Campus Workshop Flow 27:19 - Omega Point Connections 28:34 - Synchronicities And Friends 29:41 - Daily Open Classes 30:44 - How Omega Began 33:21 - Why Omega Thrives 35:37 - Life Without Omega 36:27 - Ultra Psychic Reiki 40:11 - Redefining Energy Language 41:42 - Find Omega And Brett 42:39 - Guided Reiki HealinJoin Andrea in the United Kingdom to learn Reiki in person in June 2026! One Reiki I and II class and one Reiki Master class will be offered in Horton, Northampton, at the beautiful French Partridge Hotel. Accommodation packages, including room and meals, are available for each class. Learn more HEREAndrea's Links: https://beacons.ai/andrea_kennedyAndrea's Reiki Business Success Course:https://www.mainstreamreiki.com/reiki-business-success-courseVisit our websiteVisit our Amazon Shop  Sponsored by The Mainstream Reiki Community https://members.mainstreamreiki.com/HealthyLine offers revolutionary PEMF  and far-infrared mats. Get 10% off and free shipping in the continental US with code "Mainstream10FS". What Resonates? is produced by Twisted Spur MediaAndrea may earn money through Amazon for qualifying purchases.Disclaimer: The views and opinions expressed in this program do not  reflect those of the podcast or anyone affiliated with its production. This program is presented for entertainment purposes only. The utilization of the information provided is at the listener's own discretion.

This is a companion podcast for this morning's mantra. Kindness begins within. In a world that can feel rushed and disconnected, today’s meditation invites us to soften our hearts, choose compassion in small moments, and allow that energy to ripple outward. Your Morning Mantra: I choose kindness and let it ripple outward. Jennifer Cray is a life coach, meditation teacher and yoga teacher for Living Lit Up, based in Brisbane. You can deepen your meditation practices with her on Insight Timer. Insight TimerSee omnystudio.com/listener for privacy information.

Kindness begins within. In a world that can feel rushed and disconnected, today’s meditation invites us to soften our hearts, choose compassion in small moments, and allow that energy to ripple outward. Your Morning Mantra: I choose kindness and let it ripple outward. Jennifer Cray is a life coach, meditation teacher and yoga teacher for Living Lit Up, based in Brisbane. You can deepen your meditation practices with her on Insight Timer. Insight TimerSee omnystudio.com/listener for privacy information.

Lately, we've been exploring a simple but powerful idea: Joy is meant to be shared. We've heard how stories shape us. How stability restores dignity. How gifts, when given away, multiply. And again and again, we've seen the same pattern: Someone receives help. Hope takes root. And that hope begins to ripple outward. To close this season, we're turning to two recent stories from Caring Magazine—stories that show how that ripple effect is unfolding right now across The Salvation Army's Western Territory. These stories remind us: Joy doesn't always arrive loudly. Sometimes it looks like steady progress. A safe place to sleep. A mentor who checks in. A class that builds confidence. A plan for tomorrow. This is what sharing the joy looks like. Not just inspiration—but transformation. Not just relief—but renewal. Not just help—but the kind of support that makes paying it forward possible. EPISODE SHOWNOTES: Read more. BE AFFIRMED. Get the Good Words email series. FIND YOUR STORY. Get the email course. WHAT'S YOUR CAUSE? Take our quiz. BE INSPIRED. Follow us on Instagram. DO GOOD. Give to The Salvation Army.

Part four of the "Seed Life" series. Pastor Richard completes the series showing how MIGHTY our SEED is on the Earth. We need to look UPWARD then OUTWARD to become GOOD GROUND for GOD'S SEED to IMPACT OTHERS.

Welcome to Day 2824 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2824 – Great Deeds, Strong Faith, Big God – Luke 5:12-26   Putnam Church Message – 02/22/2026 Luke's Account of the Good News - “Great Deeds, Strong Faith, Big God.”    Last week, we continued our study of the ministry of Jesus Christ with a message titled “What It's Like to Fish With Jesus,” where we learned that fishing with Jesus looks nothing like fishing alone. Today, we continue with the thirteenth message in Luke's narrative of the Good News of Jesus Christ in a message titled “Great Deeds, Strong Faith, Big God.” Our Core verses for this week are Luke 5:12-26, found on page 1598 of your Pew Bibles. Follow along as I read. SCRIPTURE READING — Luke 5:12-26 (NIV)  Jesus Heals a Man With Leprosy 12 While Jesus was in one of the towns, a man came along who was covered with leprosy.[a] When he saw Jesus, he fell with his face to the ground and begged him, “Lord, if you are willing, you can make me clean.” 13 Jesus reached out his hand and touched the man. “I am willing,” he said. “Be clean!” And immediately the leprosy left him. 14 Then Jesus ordered him, “Don't tell anyone, but go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them.” 15 Yet the news about him spread all the more, so that crowds of people came to hear him and to be healed of their sicknesses. 16 But Jesus often withdrew to lonely places and prayed. Jesus Forgives and Heals a Paralyzed Man 17 One day Jesus was teaching, and Pharisees and teachers of the law were sitting there. They had come from every village of Galilee and from Judea and Jerusalem. And the power of the Lord was with Jesus to heal the sick. 18 Some men came carrying a paralyzed man on a mat and tried to take him into the house to lay him before Jesus. 19 When they could not find a way to do this because of the crowd, they went up on the roof and lowered him on his mat through the tiles into the middle of the crowd, right in front of Jesus. 20 When Jesus saw their faith, he said, “Friend, your sins are forgiven.” 21 The Pharisees and the teachers of the law began thinking to themselves, “Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?” 22 Jesus knew what they were thinking and asked, “Why are you thinking these things in your hearts? 23 Which is easier: to say, ‘Your sins are forgiven,' or to say, ‘Get up and walk'? 24 But I want you to know that the Son of Man has authority on earth to forgive sins.” So he said to the paralyzed man, “I tell you, get up, take your mat and go home.” 25 Immediately he stood up in front of them, took what he had been lying on and went home praising God. 26 Everyone was amazed and gave praise to God. They were filled with awe and said, “We have seen remarkable things today.” Opening Prayer Father, we come before You aware that our vision of You is often too small. We confess that we shrink You down to the size of our schedules, our worries, and our expectations. Enlarge our vision today. Open our eyes to see Your authority, Your compassion, and Your power to forgive. Give us strong faith in a big God. Through Christ our Lord, Amen. When God Gets Too Small And it happens so subtly. / Israel had done it. / The Pharisees had done it. Even sincere believers can do it. By the time of Tiberius Caesar, Herod Antipas, Pontius Pilate, Annas, and Caiaphas, God had been reduced to a cosmic scorekeeper — tallying good deeds, deducting points for bad behavior, enforcing Sabbath rules, inspecting hand-washing rituals, policing technicalities. God had become predictable. / Manageable. / Containable. / Small. And then Jesus walked into their world — and suddenly God began growing again. Luke 5:12–26 is not merely about miracles. / It is about vision. / It is about authority. /It is about discovering that God is far bigger than we imagined. Today we see: • A great deed • Strong faith • A very big God And the question Luke leaves hanging over the entire scene is this: Will our vision of God expand… or will we shrink Him back down? Main Point One: A Big God Touches the Untouchable (Luke 5:12–16) Let's begin with the leper. Luke tells us: “In one of the villages, Jesus met a man with an advanced case of leprosy…” (Luke 5:12, NLT) Not a mild case. / Not a recent diagnosis. / “Advanced Case or Covered” — literally full of it. In the ancient world, leprosy was not just a medical condition. / It was social death. / It was religious exclusion. / It was isolation. Leviticus 13 required the leper to live outside the camp. / To cry out “Unclean!” / To avoid contact. |Imagine the loneliness. / Imagine the silence. / Imagine the years without touch. / He had likely not felt a human hand in years. And then he sees Jesus. And he falls on his face and says: “Lord, if You are willing, You can heal me and make me clean.” (12) Notice what he does not say. / He does not question Jesus' ability. / He questions His willingness. / Ability wasn't the problem. / Acceptance was. And perhaps that's where some of us live. / We don't doubt that God can. / We wonder if He will. / Or if He wants to. / Or if we are worth touching. And then Luke records something breathtaking. “Jesus reached out and touched him.” / He touched him!  / Jesus could have spoken the word from across the street. / He healed from miles away in John 4. / He commanded demons with a phrase. / But here — He touches. Why? Because the miracle was not only physical. / It was relational. / The leper didn't just need cleansing. / He needed restoration. / He needed to feel accepted. / And in that moment, God got bigger. / The Pharisees saw uncleanness. / Jesus saw a man. Ancient Perspective In Jewish thought, leprosy symbolized sin. / It was visible corruption. / Outward manifestation of inward decay. / When Miriam was struck with leprosy (Numbers 12), it was associated with rebellion. / When Naaman was cleansed (2 Kings 5), it was seen as divine mercy. Rabbinic tradition even said curing leprosy was as difficult as raising the dead. / In other words, this was beyond human ability. / Which is exactly where Jesus operates. Object Lesson — Hold up a glove. Without a hand inside, it is lifeless. / Shapeless. Useless. / But when a hand enters it — suddenly it moves, grasps, functions. The leper's life was like that glove. / Empty. / Isolated. / Untouchable. Until God entered his story. / The difference was not in the glove. / It was in the hand. Modern Analogy There are “lepers” today. / Not with skin disease. / But with stigma. / Addiction. Failure. / Public scandal. / Divorce. / Depression. / Bankruptcy. / Shame. Society and even some churches say: Keep your distance.  Jesus says:  Come here. Hebrews 4:15 reminds us: “We do not have a high priest who...

Jude 20–25 lays out a steady path for worn-down believers built around three directions: inward, outward, and upward. Inwardly, it calls believers to take responsibility for their faith by building on a solid foundation through prayer in the Spirit, staying rooted in God's love, and holding onto hope in Christ's coming mercy. That kind of hope lifts the heart out of present discouragement and anchors it in future restoration. Outwardly, faith shows up as action—offering patient mercy to those who doubt and stepping in urgently to help those drifting toward danger. Upwardly, the passage reminds believers that God is the one who keeps, strengthens, and ultimately presents them blameless with joy. Together, this creates a simple rhythm: stay grounded in God, reach out to others with compassion, and trust fully in His power to finish what He started.

7. Cline addresses the vulnerability of the Minoan and Mycenaean civilizations, which served as models for "what not to do" during a crisis. Despite their outward appearance of strength, these societies were fragile systems that collapsed completely after the 12th century BC. Their writing system, Linear B, was limited to accounting, leaving no literary records of their downfall. The transition to the Iron Age saw the disappearance of their specific social structures, though names of gods like Zeus and Poseidon endured. This period illustrates how societies can appear vibrant while being internally decayed, leading to a total replacement of their political identities. (7)

Lari Snorek, CSB, from Harvard, Massachusetts, USAYou can read Lari's editorial in the Christian Science Sentinel.

It’s about time to pay the credit card bills from this past Christmas. Sadly, often those bills last longer than the gifts did. Ouch. But that’s how it is, right? The things of this world promise a lot of joy, but the joy expires before the cost. Today on A NEW BEGINNING, Pastor Greg Laurie helps us reevaluate our priorities, and set our focus on the eternal. A life lived for eternity experiences joy that never fades, and the price has been paid. — Become a Harvest Partner today and join us in knowing God and making Him known through media and large-scale evangelism, our mission of over 30 years. Explore more resources from Pastor Greg Laurie, including daily devotionals and blogs, designed to answer your spiritual questions and equip you to walk closely with Christ.Support the show: https://bit.ly/anbsupportSee omnystudio.com/listener for privacy information.

Ever gotten up too quickly and felt a little light-headed . . . maybe lost your balance? When you lose your balance, it’s hard to walk a straight line. Spiritually, some believers let their lives get out of balance, and then have difficulty walking the straight and narrow path of faith. Well today on A NEW BEGINNING, some help from Pastor Greg Laurie on bringing our lives back into balance . . . back into harmony with God’s plan. It’s a prescription for healing what ails us spiritually. — Become a Harvest Partner today and join us in knowing God and making Him known through media and large-scale evangelism, our mission of over 30 years. Explore more resources from Pastor Greg Laurie, including daily devotionals and blogs, designed to answer your spiritual questions and equip you to walk closely with Christ.Support the show: https://bit.ly/anbsupportSee omnystudio.com/listener for privacy information.