Podcasts about pilgrims

Kyle Worley is joined by Lauren & Tyler to discuss the story of “The Pilgrim's Progress.” Questions Covered in This Episode: What is Lithos? What is Pilgrims' Progress? Why should everyone read it? What is it an allegory for? Why did the book's popularity fade?  Why is there a renewed interest? Why would you tell a family that this story is worth their time? What resources would you recommend are necessities for family discipleship? Guest Bios: Tyler Van Halteren founded Lithos Kids in 2020 after seeing the impact short bedtime stories had on his son. He is the author of the Little Pilgrim series as well as The Kingdom of God Bible Storybook. Canadian by birth, Tyler previously served as a pastor in rural Ontario and later as a Bible professor in Cambodia. His growing young family now resides in Canada. Tyler holds a M.Div. from The Master's Seminary. Lauren Ducommun and her family served as missionaries in Indonesia before returning to Canada. She joined the team in 2020 and currently oversees our US warehouse, social media content, marketing, editing, and proofreading. She also modernized The Pilgrim's Progress: Legacy Edition and formatted Paradise Lost: Legacy Edition! Her family now resides near Fort Worth, Texas, where she works from home with her two kids, ages nine and thirteen. Resources Mentioned in this Episode: Lithos “The Pilgrim's Progress” by John Bunyan “Little Pilgrim's Big Journey” by Tyler Van Halteren Follow Us:Twitter | Instagram | Facebook | WebsiteSupport Training the Church and Become a Patron:patreon.com/trainingthechurchYou can now receive your first seminary class for FREE from Midwestern Seminary after completing Lifeway's Deep Discipleship curriculum, featuring JT, Jen and Kyle. Learn more at mbts.edu/deepdiscipleship.To learn more about our sponsors please visit our sponsor page.Editing and support by The Good Podcast Co. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Who is truly responsible - and deserves the credit - for America’s founding? Cynthia Scott says the answer to that question is God. Join us as she highlights key moments in U.S. history – the Pilgrims and Puritans, the Great Awakenings, the Declaration of Independence, the Constitution, the Emancipation Proclamation, and more – revealing God’s providence in founding and shaping our nation. Show how America’s freedom is rooted in the truths of Scripture.Become a Parshall Partner: http://moodyradio.org/donateto/inthemarket/partnersSee omnystudio.com/listener for privacy information.

Part 2   Five desperate and broken wanderers unite on a perilous journey across the Sallowlands toward a strange city rumored to hold miracles...   DAGGERHEART: HOPE & FEAR Explore new Daggerheart content seen in Sallowlands with the first expansion for Daggerheart! Hope & Fear comes out August 25th and features new classes (Witch, Warlock, Assassin, Brawler), transformation cards, adversaries, campaign frames, and much more. Visit https://www.daggerheart.com/pre-order to learn more, or head directly to Critical Role shops to place your pre-order! US: https://shop.critrole.com UK: https://shop.critrole.co.uk EU: https://shop.critrole.eu AU: https://shop.critrole.com.au CA: https://canada.critrole.com   AGE OF UMBRA: SALLOWLANDS A group of outcasts and survivors brave blasted lands in search of answers in Age of Umbra: Sallowlands. This 6-part Daggerheart mini-series features Game Master Matthew Mercer and players Laura Bailey, Jennifer English, Abubakar Salim, Vico Ortiz, and Zachery Renauldo. They'll form an unlikely band of companions, who venture off the beaten path in search of answers in the Sallowlands, a new region of the Halcyon Domain filled with cracked badlands, dangers, and awe-inspiring secrets. What fragile hopes dare they cling to in this story of desperation and survival? Learn more at https://critrole.com/umbra   BEACON Curious what happens when the camera turns off after an Age of Umbra episode? Watch the Cooldown episodes with the cast discussion after each episode, exclusively on Beacon! Start your 7-day free trial today at https://beacon.tv/join and get unparalleled access to the shows you love completely ad-free! You'll receive NEW Beacon exclusive series, instant access to VODs & podcasts, live event pre-sales, merch discounts, & a private Discord.   CREDITS See full cast and crew credits at https://critrole.com/sallowlands-credits/     Starring: Game Master Matthew Mercer | @matthewmercervo Jennifer English as Dillywin Hellekin | @jenniferjenglish Abubakar Salim as Mercy | @abubakarsalim Laura Bailey as Sister | @laurabaileyvo Zachery Renauldo as Alphonse | @zachthebold Vico Ortiz as Cagauma | @puertoricaninja   Art by: Key Art by Daniel Jiménez Villalba | @Danieljimenezvillalba Character Art by Strange House | @strange_house Sallowlands Map by Marco Bernardini Miniatures Painted by Keo Lacebal, Angela Basset, and Erik Lonnquist Main Theme Song by Omar Fadel Set Design by Shaun Ellis Set Fabrication and Production Design by Noxweiler Berf   FOLLOW CRITICAL ROLE! Website: https://www.critrole.com Newsletter: https://critrole.com/newsletter Facebook: https://www.facebook.com/criticalrole Twitter: https://twitter.com/criticalrole Instagram: https://instagram.com/critical_role TikTok: https://www.tiktok.com/@criticalrole   HEALTH & WELL-BEING Due to the improv nature of Critical Role and other RPG content on our channels, some themes and situations that occur in-game may be difficult for some to handle. If certain episodes or scenes become uncomfortable, we strongly suggest taking a break or skipping that particular episode. Your health and well-being is important to us and Psycom has a great list of international mental health resources, in case it's useful: http://bit.ly/PsycomResources Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Peter presents the Christian life as custom masonry. He paints a picture of believers as living stones -- shaped by pressure, fitted by grace, and assembled with purpose. Horizon's facility echoes this image; its fieldstone exterior emphasizes that suffering is not waste but craftsmanship. As Christ-followers, our faith is built on Christ the Cornerstone, who creates us as his “Bespoke Stonework.” Join Horizon at the Equipping Services for this verse-by-verse study of 1 Peter, as we understand ourselves to be God's intentional, hand-hewn formations.

Telling the Story: Part 2 Acts 7:1-16 by William Klock When I was an American school kid in the 70s and 80s I learned that the defining events in the history of the United States were was the founding of Jamestown in 1607; the landing of the Pilgrims at Plymouth in 1620; and, of course, the Revolutionary War that began in 1775 and the signing of the Declaration of Independence—well—almost exactly 250 years ago.  There were plenty of other events that shaped the story, but those were the events that set the United States on its trajectory: a heritage from Britain with a good dose of religious freedom and Protestant work ethic coming together in a grand expression of the rights of man shaped by the Enlightenment.  Were there flaws?  Yep.  Slavery was a big one.  But the way I learned the story, the British mainland colonies of North America were on the fringe of the slave trade.  We received a tiny fraction of it.  The real slavery problem was in the Caribbean and Latin America.  Plus, we dealt with it.  The whole Civil War thing—a tragedy.  But it was a story to be proud of. But in 2019, the New York Times began a new publishing project.  They called it The 1619 Project.  It was subtitled, “A New Origin Story”.  Why 1619?  That was the year the first African slaves were brought to Virginia.  Before the Pilgrims.  Before the Declaration of Independence and the Constitution.  It was a deliberate attempt to reframe the story of the United States.  Instead of a story rooted in a proud English heritage and religious liberty and Enlightenment ideals of freedom and liberty, the 1619 Project told the story of the United States as one rooted in racism and slavery and oppression.  Instead of a story that makes you stand proud, it's a story meant to instil shame and guilt. The 1619 Project didn't come out of nowhere.  It made public a story that many people had already been telling, especially to younger generations. And, as you would expect, this resulted in a great cultural clash.  Both sides shouting at the other, basically saying, “How dare you tell our story wrong!”  It wasn't so much a matter of the events themselves.  Both versions of the story involved the same events, the same people, and all of that.  But it highlights how much how you frame a story, how much you stress certain events and people and ideas over others, that you can end up with stories that are essentially the same, while dramatically different.  One instils national pride; the other instils national shame.  That doesn't mean there's no right or wrong.  Framing the American story as if slavery and racism are its fundamental core is dishonest.  But at the same time, telling a story that glosses over those evils for the sake of instilling pride, well, that's a problem too. And as much as this Postmodern metanarrative dilemma was nowhere on the radar of First Century Jews, I think it's a good way to understand what was going with Jews in those days and it's a good illustration of what Stephen is doing in his speech before the Sanhedrin in Ats 7.  [It's page 1087 in the Pew Bibles.]  There were different “parties” competing for influence and control in First Century Judaea and as much as they all told the same story of Israel, reaching back to Abraham and Moses and David, to the law and the Prophets, all rooted in the same exodus and exile and the same promises, how they told the story produced very different results, different feelings about Israel's present situation, different ideas about the future and how to get there—just as how I learned American history makes you smile when you see the Stars and Stripes, but others, having learned The 1619 Project story, feel shame. For Pharisees, unfaithfulness to the law resulted in exile—one that was still effectively ongoing—and only national faithfulness to the law would get them out of it.  For the Sadducees, that was all in the past.  God had restored them from their exile, and the temple and its priests were the proof.  All was well.  For the Zealots, the story said that armed revolution was the only way out of their oppression.  For the Essenes, the group responsible for the Dead Sea Scrolls, the story said that the everyone and everything had been defiled by unfaithfulness, even the temple itself.  God would wage holy war on the unfaithful, so they—the only truly righteous ones—retreated to the desert to wait and to keep pure.  And there was the historian Josephus.  A generation later, he told the story—after the disaster had happened—to say that the Jewish revolutionaries had brought God's wrath on themselves and that God had raised up the Romans to act as his instrument of judgement.  Same story, but the different ways they told it, the different parts they emphasised, the way they interpreted certain events like the Babylonian Exile, landed them in very different places.  Like I said last week, the story got them to the airport, but they were all waiting at different gates—and none of them the right gate for the God's real homecoming.  That said, all of them held the same markers of Jewish identity dear: the torah, the temple, the promised land, their circumcision.  They disagreed on a lot, but attack any of those things and they'd all join in stoning you after charging you with blasphemy. So what Stephen is doing before the Sanhedrin, backing up all the way to Abraham and telling the story yet again, was in good keeping with what was going on in First Century Judaea.  So—in case you missed last week or have forgotten—in the first sixteen verses, Stephen began telling the story of Jesus and the Spirit by going back to Abraham.  This was the moment when the God of glory—Stephen wants to stress that he's here to glorify the God of Israel, not blaspheme him or his holy things—Abraham was the moment when God stepped into the darkness and misery of his broken, fallen, corrupted creation and called to Abraham.  In Abraham, God was launching his project to restore rebellious humanity to himself and to set to rights the creation that we broke.  Now, there was more to it than this—it's online if you missed or forgot it—but Stephen's main point is that the gospel is not a departure from the story of Israel.  It's not something new that has no roots in what happened before.  He's saying to the Jewish elders: When the God of glory, the God of Israel called Abraham out of Ur and settled him in the promised land and established his covenant with him to make him a nation, that was the beginning of the story that brings us to Jesus, to the cross and the empty tomb, to the ascension and to Pentecost.  The story of Abraham is the story of the gospel and vice versa. Remember, they accused him of blaspheming torah and temple and Stephen's saying, “No way!  Torah and temple are good.  They're glorious.  They're how God prepared us and brought us to Jesus.”  Like I said last week, when you leave your car and board the ferry, you are in no way saying your car was bad.  It got you to the ferry.  But you can't drive on water.  Now it's time do something new—to do the very thing your car brought you to do. And then from Abraham to Joseph.  Stephen tells Isreal's story in such a way to highlight that when the God of Israel acts to bless and to save his people, it's often in unexpected ways.  Abraham was promised the land of Canaan, but never had any more of it than a little burial plot.  And Jacob and his sons were forced to flee the land of Canaan in order to survive a famine.  And Jacob's sons were wicked men who sold their brother, Joseph into slavery after nearly choosing to murder him.  And Joseph went from slavery to prison.  How was God going to work anything good from any of that?  But he did.  The sovereign God was at work all along.  Slavery and prison led Joseph to the premiership of Egypt just in time deliver his family when they arrived.  None of them had ever expected any of that.  But God delivered them.  And Stephen's telling of the Joseph story also highlights that gracious forgiveness has always been at the heart of the story of God and his people.  There was Joseph, hated, abused, sold into slavery by his brothers, but instead of taking revenge, he welcomes them and throw a party. This is what Jesus had been doing as the lost sheep of Israel, the tax collectors and sinners, came to him in repentance and faith. And this is the sort of rejoicing that would take place in heaven were the Sanhedrin to see how the story leads to Jesus and repent.  God was waiting for them with open arms and a promise of blessing, and they should know that, because that's how God's great story has always worked.  It's the key in which this great symphony is written. So now, Moses.  As important as Abraham and Joseph were, Moses stands like a colossus over the story of Israel.  Moses was the deliverer who led Israel out of Egypt and parted the sea.  It was Moses who went up Mt. Sinai and saw God for himself.  It was Moses who came down and delivered the torah to Israel.  It was under Moses that God made a nation out of Abraham's family.  And this is where they've accused Stephen of blasphemy.  They've accused him of speaking against the torah and temple and Moses.  So look at Acts 7, beginning at verse 17.  Stephen highlights three things about Moses.  The first thing he stresses is how Moses was raised up by God to be the right man at the right place at the right time—even though no one would have guessed at the beginning that Moses was God's man for the hour. Stephen says: “God had sworn an oath to Abraham.  [Remember the promise to make him a great nation and to give his descendants the land of Canaan?] When the time drew near for this promise to be fulfilled, the people had increased and multiplied in Egypt, until another king arose over Egypt, one who had not known Joseph.  He got the better of our people, and ill-treated our fathers, forcing them to abandon their newborn children so that they would die.  It was at that time that Moses was born, and he was pleasing to God. He was nursed for three months in his father's house.  But, when they abandoned him, Pharaoh's daughter claimed him and brought him up as her own son.  So Moses was educated in the full teaching of Egyptian wisdom, and he was powerful in what he said and did.” Already, in the life of Joseph, Stephen has stressed that God works human evil for good.  Nothing escapes his sovereign hand.  And just so with Moses.  First, this new Pharoah decides to make slaves of the Hebrews.  Not good.  And then, when their numbers increase so prolifically that Pharaoh fears being able to control them, he hatches a plan to murder all the baby boys.  And so Moses ends up in a basket in the river, where Pharaoh's daughter finds him and decides to raise him as her own.  God turns Pharaoh's hate, prejudice, and injustice against him, sovereignly placing one of those Hebrew boys right in Pharaoh's own home, raised at Pharaoh's expense, and tutored by Pharaoh's own tutors in the famed wisdom of the Egyptians.  God ensure the story is full of irony.  Pharaoh unwittingly nurtures and educates the very man who will be his downfall.  And Moses, himself, receives the training needed one day to oversee, to govern the people of Israel.  Again, at the time, none of this made any sense.  No one could see any significance to the story as it was unfolding.  But God has a plan and one of the things the Jewish people learned from Moses' story—and so many others—is to trust God.  In the famous words of William Cowper, God moves in a mysterious way.  It's another motif in the divine symphony—one that comes back over and over and that God's people out to recognise when they hear the music. Second, Stephen stresses the rejection of Moses by his own people.  Look at verse 23: “When he had grown to forty years old, it came into his heart to see how his brothers, the sons of Israel, were doing.  He saw someone being wronged, and came to the man's defence; he took revenge on behalf of the man who was being oppressed, by striking down the Egyptian.  He thought his kinsfolk would grasp the fact that God was sending him to their rescue, but they didn't. “The next day he showed up as two Hebrews were fighting, and he tried to bring them back together again. ‘Now then, you two,' he said, ‘you are brothers! Why are you wronging each other?'  But the man who was wronging the other wasn't having it.  ‘Who made you a ruler or judge over us?' he retorted, pushing him away.  ‘Do you want to kill me in the same way you killed the Egyptian yesterday?'  At that word, Moses ran away, and lived as a guest in the land of Midian, where he had two sons.” Yet another motif in the symphony, another recurring theme in the story.  Jesus wasn't the first of God's deliverers to be rejected by his own people.  The story highlights that this is sometimes how God works.  Now, there's no one-to-one equivalence between Moses and Jesus.  Moses was rejected because he wasn't ready yet.  He had a desire to see his people freed, but he hadn't yet been called by God to that mission, nor had he received instruction on how to do it God's way.  This way of telling the story, this way of looking back to the Old Testament is something we see all through the New Testament.  I think of the way Matthew regularly explains how something in the Jesus story “fulfils” this or that thing from the Old Testament.  And often we're left wondering how the connection works.  Thanks largely to the Church Fathers, we've been taught to see these connections as literal prophecies or as “types”, as spiritual shadows that prefigure Jesus and various events in his life.  That's kind of close, but it's not quite what Stephen (or Matthew) do.  When Matthew, for example says that in the birth of Jesus Isaiah's words about the virgin conceiving and bearing a child are fulfilled, we wonder how that works.  Isaiah was talking about a young woman in his own day bearing a child…and she wasn't a virgin.  What Matthew was doing was pointing back to an event in Israel's past, in Israel's story, where the birth of a child to a young woman—maybe a princess, maybe the Prophet's wife…it's not clear—but where the birth of this child signalled that God was about to act to deliver his people.  Matthew latched onto that.  This is how God works, but this time—in the birth of Jesus—it's not just a young woman, it's an actual virgin, and this time God's not just delivering his people from a foreign king; this time it's deliverance from sin and death.  Matthew recognised the motif in the music.  It was there in Isaiah's day, a lone violin telling a story that most people missed, but in the birth of Jesus that motif returned, and this time the whole symphony was playing it. Stephen's drawing on the story of Moses the same way.  Moses was rejected by his own people.  A repeating theme in the story that the Sanhedrin—people who know this story, know this symphony so well already—a theme they ought now to see plain as day in what happened to Jesus.  It should be obvious.  They were the ones playing the instruments this time, after all. And then, third, Stephen stresses how through Moses, the God of glory, the God of Abraham, Isaac, and Jacob, the God Israel had known for two thousand years, had revealed himself in a new way that no one had expected.  Look at verse 30: “After another forty years, an angel appeared to him in the desert at Mount Sinai, in the flame of a burning bush.  When Moses saw it, he was amazed at the vision.  But, as he came closer to see, there came the voice of the Lord: ‘I am the God of your fathers, the God of Abraham, of Isaac, and of Jacob.'  Moses was very frightened, and didn't dare to look.  But the Lord said to him, ‘Take your sandals off your feet, for the place where you are standing is holy ground.  I have looked long and hard at the trouble my people are having in Egypt. I have heard their groaning, and I have come down to rescue them.  So, come on now: I'm going to send you to Egypt.'” Stephen wants to be clear—and we see this all through early Christian preaching—the God revealed in Jesus the Messiah is not new.  He is the same God who has been directing this story, this symphony from the beginning.  This is the God of their fathers, the God who has been rescuing his people according to his promises for two thousand years.  The God they know.  The God whose character and ways they ought to have recognised in Jesus. Yes, Stephen's saying, Jesus was not what we expected.  In Jesus—and now in the Spirit—God is doing something amazing, something astounding, something new.  And that's why you rejected him.  But knowing the story, knowing the music, we should have expected God would do precisely this: something new, something wild, something we didn't expect.  Because the story is already full of episodes where God does just that.  No one, least of all Moses, exiled to the wilderness, tending his father-in-law's sheep—expected the burning bush.  And yet in that moment, heaven and earth came back together, God spoke, a man was called, and the world was never the same again. And Stephen's point is this: You can't predict the unexpected thing that God will do; but you can be sure—because the story is full of such moments—that God does act unexpectedly to do the things he's promised and that we expect, the very things in which we hope. Holy ground, for example, was something Stephen and his fellow Jews understood.  The temple was holy ground.  It was where heaven and earth met.  But it wasn't the end-all-be-all of holy grounds.  It began at Mt. Sinai—not in Isreal, but in the wilderness—where God met Moses in the burning bush, where the plan to rescue Isreal from her bondage began.  When the Israelites built the tabernacle and the cloud of God's glory descended to fill it, God upstaged what he'd done at the burning bush.  And then again, with the temple.  As if it were the strings playing the motif at the burning bush, and in Exodus 40 as God's glory fills the holy of holies, the woodwinds join them.  And the music was good and it was beautiful, but the Sanhedrin should now be hearing that same motif as, in Jesus and the Spirit the whole symphony comes together to play.  Stephen isn't disparaging Moses.  He's not blaspheming the law or the temple.  He's saying, “Can't you hear it?  Their beautiful theme is now being woven into something far grander and played by the whole symphony.  The motifs have been there all along, the story has always been told this way.  Don't plug your ears to this new thing.  Listen.  And hear how it's taken up all the old themes into something that is nothing short of glorifying to the conductor, to the God of glory. That's as far as we have time to go this morning.  Like I said, Acts 7 is long and there's a lot to unpack.  But I think the great take-away for us from this part—in addition to learning to hear the great story of God and his people—I think the most important thing here is to know that God really does do new and unexpected things.  As we get to know the story, we ought to expect for God to do the unexpected, for God to do new things that upstage what he's done in the past.  And yet, the story also emphatically tells us that as much as God does new things and upstages the things he's done before, those new things are always in keeping with what he's done before.  The past always points to the future and the future never undermines the past.  As the writer of Hebrews tells us, “God is the same, yesterday, today, and forever.”  We live in an age where too many people are ready to do something new themselves—something that breaks from what or how God has already revealed himself, something that breaks from or that disparages or that blasphemes God's past actions or his past instructions—they take this new human thing and declared that God is doing a new thing.  Andy Stanley saying we need to unhitch from the Old Testament so that God can do something new.  No!  Churches embracing sexual immorality and post-modern notions of identity and sexuality and family and marriage and then saying, “See, God is doing a new thing!”  A thousand times, no!  Brothers and Sisters, the theme of the story, the key of the symphony doesn't change.  God does new things, but those new things follow from what God's already done.  On the other hand—and I think it's mostly in response to all the proclamation of “new things” that aren't godly at all—on the other hand, we can become too fearful, too conservative and we can end up where the Pharisees and Sadducees and the Essenes were: locked down, afraid of the new, and turning away from burning bushes, and unwilling to go where God is actually leading. This why we need to steep ourselves in the story.  This why we need to immerse ourselves in the great symphony and to let the music wash over and through us.  Brothers and Sisters, we need to know the themes and the motifs, to learn the key in which God is playing, to be intimately familiar with how they interact, weaving around and through each other, so that as the story continues to unfold, as the symphony bursts into new movements, we can hear God bringing those old familiar themes to new heights, while also being able to recognise when a different story is being told, or a different symphony is being played.  I've said over and over, Brothers and Sisters: God's word is life.  Know, meditate on it, let it mould you, and then let it pour forth from you to give life to others. Let's pray: Lord of all power and might, the author and giver of all good things:  Graft in our hearts the love of your Name; increase in us true religion; nourish us with all goodness; and bring forth in us the fruit of good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

1. By Faith 2. In Life 3. With God

Pilgrims, look up to God! 1. While you're on the road 2. When you need help 3. When you're in danger 4. In all your coming and going

First published in nineteenth-century Russia, 'The Way of the Pilgrim" is an anonymous text that follows a wandering pilgrim whose life is transformed by a single verse from St. Paul's first letter to the Thessalonians: "Pray without ceasing."  Determined to discover what this command truly means, he sets out across the Russian countryside in search of someone who can teach him the mystery of unceasing prayer. Join me for this latest addition to Saturday Story Time. Exclusive Content and Ways to Support: Support me on Substack for ad-free content, bonus material, personal chatting and more! ⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠ Become a PREMIUM SUBSCRIBER on Apple Podcasts for AD FREE episodes and exclusive content! True Hemp Science: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://truehempscience.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ PROMO CODE: MONICA Find, Follow, Subscribe & Rate on your favorite podcasting platform AND for video and social & more... Website: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://monicaperezshow.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Substack: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://substack.com/@monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Rumble: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://rumble.com/user/monicaperezshow⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Youtube: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/c/MonicaPerez⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Twitter/X: @monicaperezshow Instagram: @monicaperezshow . Learn more about your ad choices. Visit megaphone.fm/adchoices

In today's episode, we're shining a light on Shiraz in honor of Shiraz Day which is coming up this Thursday. And we're coming at you from our backyard which we will explain why during the episode. Shelley and Phil LOVE these wines from Australia and we hope you'll give these a try! #HappyFriday! #ItsWineTime! #Cheersing #MollyDookerShake Check out Episode 214 with Luke Marquis with Mollydooker https://winetimefridays.com/episode-214-marquee-wines-marquis-style-luke-marquis-and-the-legacy-of-mollydooker/Wines this episode:2021 Mollydooker "Blue Eyed Boy" Shiraz ($55 at area retailers)2019 Two Hands "Gnarly Dudes" Shiraz ($25 at Fred Meyer)A HUGE thanks to our sponsors: Eternal Wine and Seasons of Coeur d'Alene!Eternal Wine: Are you a Rhone Ranger or just really love Syrah? Then you need to check out Eternal Wine! Their focus is on single vineyard Rhone valley wines in Washington State. Also check out their Drink Washington State brand of approachable wines! Visit https://eternalwine.com for more information or simply call 509-240-6258. Eternal Wine: Drink Wine, Be Happy.*Check out The (Almost) Tragic Story of Carménère by Eternal Wine by visiting https://www.youtube.com/watch?v=ucKOK6oRKVsSeasons of Coeur d'Alene: Experience the best of Coeur d'Alene's culinary scene at Seasons, where farm-to-table cuisine meets elegant ambiance. Don't miss their Wine Down Wednesday where all bottled wines are 50% off! Visit https://www.seasonsofcda.com/ for more information or call 208-664-8008 The Pilgrim's Market Wine Word of the Week - Baumé This is the common Australian unit used to measure the sugar ripeness of grapes. It's a great technical term that adds a layer of expertise to your discussion on how these wines were crafted.Check out Pilgrim's Market for an expansive selection of fine wines with wine club prices EVERY day and weekly complimentary tastings! Visit pilgrimsmarket.com or call 208-676-9730!Mentions: Melanie Krause, Luke Marquis, Lisa Tussing-Hatch.Some wines we've enjoyed this week: Please find us on Facebook (https://www.facebook.com/WineTimeFridays), Twitter (@VintageTweets), Instagram (@WineTimeFridays) on our YouTube Channel, https://www.youtube.com/@winetimefridays and on Threads, which is @winetimefridays. You can also “Follow” Phil on Vivino. His profile name is Phil Anderson and will probably “Follow” you back! © 2026 Wine Time Fridays - All Rights Reserve

Part 1   Five desperate and broken wanderers unite on a perilous journey across the Sallowlands toward a strange city rumored to hold miracles...   DAGGERHEART: HOPE & FEAR Explore new Daggerheart content seen in Sallowlands with the first expansion for Daggerheart! Hope & Fear comes out August 25th and features new classes (Witch, Warlock, Assassin, Brawler), transformation cards, adversaries, campaign frames, and much more. Visit https://www.daggerheart.com/pre-order to learn more, or head directly to Critical Role shops to place your pre-order! US: https://shop.critrole.com UK: https://shop.critrole.co.uk EU: https://shop.critrole.eu AU: https://shop.critrole.com.au CA: https://canada.critrole.com   AGE OF UMBRA: SALLOWLANDS A group of outcasts and survivors brave blasted lands in search of answers in Age of Umbra: Sallowlands. This 6-part Daggerheart mini-series features Game Master Matthew Mercer and players Laura Bailey, Jennifer English, Abubakar Salim, Vico Ortiz, and Zachery Renauldo. They'll form an unlikely band of companions, who venture off the beaten path in search of answers in the Sallowlands, a new region of the Halcyon Domain filled with cracked badlands, dangers, and awe-inspiring secrets. What fragile hopes dare they cling to in this story of desperation and survival? Learn more at https://critrole.com/umbra   BEACON Curious what happens when the camera turns off after an Age of Umbra episode? Watch the Cooldown episodes with the cast discussion after each episode, exclusively on Beacon! Start your 7-day free trial today at https://beacon.tv/join and get unparalleled access to the shows you love completely ad-free! You'll receive NEW Beacon exclusive series, instant access to VODs & podcasts, live event pre-sales, merch discounts, & a private Discord.   CREDITS See full cast and crew credits at https://critrole.com/sallowlands-credits/     Starring: Game Master Matthew Mercer | @matthewmercervo Jennifer English as Dillywin Hellekin | @jenniferjenglish Abubakar Salim as Mercy | @abubakarsalim Laura Bailey as Sister | @laurabaileyvo Zachery Renauldo as Alphonse | @zachthebold Vico Ortiz as Cagauma | @puertoricaninja   Art by: Key Art by Daniel Jiménez Villalba | @Danieljimenezvillalba Character Art by Strange House | @strange_house Sallowlands Map by Marco Bernardini Miniatures Painted by Keo Lacebal, Angela Basset, and Erik Lonnquist Main Theme Song by Omar Fadel Set Design by Shaun Ellis Set Fabrication and Production Design by Noxweiler Berf   FOLLOW CRITICAL ROLE! Website: https://www.critrole.com Newsletter: https://critrole.com/newsletter Facebook: https://www.facebook.com/criticalrole Twitter: https://twitter.com/criticalrole Instagram: https://instagram.com/critical_role TikTok: https://www.tiktok.com/@criticalrole   HEALTH & WELL-BEING Due to the improv nature of Critical Role and other RPG content on our channels, some themes and situations that occur in-game may be difficult for some to handle. If certain episodes or scenes become uncomfortable, we strongly suggest taking a break or skipping that particular episode. Your health and well-being is important to us and Psycom has a great list of international mental health resources, in case it's useful: http://bit.ly/PsycomResources Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Learn about the first educational system and its Christian foundations. Examine the Christian educational philosophies and practices of the Pilgrims, Puritans, and Founding Fathers. Understand how the agenda of the ed-u-crats led to a well-orchestrated takeover of our schools. Be informed on what you can do to return our American education system to its original Christian principles and values.             

"In the aftermath of Elizabeth Gaunt's unforgettable execution, numerous accounts of her life and death appeared in the press. These generally painted a sympathetic picture of her as a gentle religious woman who cared for the needy in the area around Wapping." Ron Miller For more information, visit CBTSeminary.org

The Pilgrims built America on a covenant with God—not a contract. Here's why it still matters.In this episode of the Under God Podcast, Pastor Daniel Hayworth unpacks how the Pilgrims turned a deadly voyage into a generational covenant—and why Christian self-government begins with responsibility, not rights. Perfect for the commute, the gym, or the drive, this is the covenant theology and history behind the Mayflower Compact.You'll Learn:✅ Why the Pilgrims came to build God's kingdom, not just to flee persecution✅ How covenant reshapes identity, from a family name to a whole nation✅ Why the Pilgrims' communal experiment failed—and what Scripture says about stewardship

Learn about the first educational system and its Christian foundations. Examine the Christian educational philosophies and practices of the Pilgrims, Puritans, and Founding Fathers. Understand how the agenda of the ed-u-crats led to a well-orchestrated takeover of our schools. Be informed on what you can do to return our American education system to its original Christian principles and values.                

"In the aftermath of Elizabeth Gaunt's unforgettable execution, numerous accounts of her life and death appeared in the press. These generally painted a sympathetic picture of her as a gentle religious woman who cared for the needy in the area around Wapping." Ron Miller For more information, visit CBTSeminary.org

Throughout the ages, many cultures have understood the importance of walking as a vehicle of transformation. Pilgrims journey in a state of reflection and prayer, often experiencing a profound sense of embodied devotion. This episode of our Remembering Earth practice series engages you in the awareness of breath and love as you walk. One doesn't need to travel across vast lands to tune in to the ancient rhythm of the Earth. All that is needed is an intentionality as we place one foot in front of the other, conscious of what we step upon. Discover Remembering Earth: A Spiritual Ecology

John Bunyan's Pilgrim's Progress features a man who has lost all hope of salvation, but he is alive and well in the lyrics of the most popular Christian song ever made. Kevin is joined by Danny to ask: what does it mean when billions identify with despair rather than resurrection? And what does Scripture say music is actually for?

Ryan Wentzel. Hebrews 4:14-16.

Some of the greatest writings in history were written from prison—like Martin Luther King Jr.'s Letter from Birmingham Jail, John Bunyan's Pilgrim's Progress, and Nelson Mandela's Autobiography. The Apostle Paul's letter to the Philippians is no different, but most people have never heard of it. Written from a Roman prison to a church he started in Philippi, Philippians is a short letter full of brilliant theology, no-nonsense wisdom, and tattoo-worthy one-liners that has sparked joy, resilience, humility, and more in the church ever since.

Nature Divina with readings from Matthew 13:1–9 and The Way of the Pilgrim, recorded for virtual worship on Sunday, July 12, 2026. https://www.seventhavenuechurch.org/

Guest speaker Pilgrim Benham, Dean of Students at Calvary Chapel Bible College in Bradenton, FL.

A church in Texas where thousands looked into the sky in 1988. A theory that time moves towards rupture. A machine beneath Europe that became, for some, a symbol of a universe disturbed. And ordinary people, scattered across the internet, trying to explain why their lives feel as though they continued after something else ended.Perhaps nothing happened. Perhaps the feeling is memory, grief, fear, nostalgia, or the strange dislocation of living through years that change too quickly.But for those who believe they remember the other world, the question remains. If reality did shift, would we know? Or would we simply wake the next morning, make a cup of tea, answer our messages, go to work, and spend the rest of our lives wondering why home no longer feels like home?The BOOKBY US A COFFEESubscribe to our PATREONEMAIL us your storiesJoin us on INSTAGRAMJoin us on TWITTERJoin us on FACEBOOKVisit our WEBSITEResearch:https://www.reddit.com/r/TheWhyFiles/comments/1ie4jey/the_1988_anomoly/https://www.reddit.com/r/HighStrangeness/comments/18lgtui/it_was_saturday_august_13_1988_and_ive_never_been/https://www.upi.com/Archives/1988/08/16/Pilgrims-say-they-saw-visions-of-Virgin-Mary/8186587707200/https://www.latimes.com/archives/la-xpm-1989-04-10-mn-1686-story.htmlhttps://home.cern/science/accelerators/large-hadron-collider/https://home.cern/news/press-release/cern/first-beam-lhc-accelerating-sciencehttps://en.wikipedia.org/wiki/Terence_McKennahttps://en.wikipedia.org/wiki/2012_phenomenonhttps://www.reddit.com/r/Retconned/comments/18cimeh/if_the_world_did_end_is_it_possible_that_it/https://www.reddit.com/r/Retconned/comments/jxfypw/everything_changed_in_20122015/https://www.reddit.com/r/Glitch_in_the_Matrix/comments/exfkue/i_died_in_an_alternate_universe/https://www.reddit.com/r/Glitch_in_the_Matrix/comments/p5snd7/i_think_i_may_have_died_in_a_car_accident_in_an/https://www.reddit.com/r/ParallelUniverse/comments/1fctsf8/constantly_wanting_to_go_home/Sarah xx"Spacial Winds," Kevin MacLeod (incompetech.com)Licenced under Creative Commons: By Attribution 4.0 Licencehttp://creativecommons.org/licenses/by/4.0/SURVEY Hosted on Acast. See acast.com/privacy for more information.

We learn of a significant communication by Pius XII that was made on October 13, 1951, from the third volume of The Whole Truth About Fatima.Please support the Our Lady of Fatima Podcast:http://buymeacoffee.com/TerenceMStantonLike and subscribe on YouTube:https://m.youtube.com/@OurLadyOfFatimaPodcastFollow us on X:@FatimaPodcastThank you!

In today's episode, we honor Cava as International Cava Day is this Sunday! Cava is a very easy drinking sparkler from Spain and both of these are made in the traditional Champagne method. Grab a Cava and taste along with us! #HappyFriday! #ItsWineTime! #Cheersing #Extravescent This is your last chance to support Shelly's Kickstarter campaign for her planner! To support her project, please visit https://www.kickstarter.com/projects/shelleywebb/her-best-year-2027-weekly-planner-for-women-in-midlifeWines this episode:NV Segura Viudas Método Tradicional Cava ($15 at Fred Meyer)NV Miquel Pons Reserva Guarda Superior Cava ($20 at Pilgrim's Market)A HUGE thanks to our sponsors:  Bells Up Winery and Liberty Lake Wine Cellars!Bells Up Winery: Recovering attorney turned winemaker Dave Specter composes micro-boutique wines with the intensity of a French horn fanfare. Experience your own Bells Up moment with a private, never-double-booked tasting by calling 503-537-1328.Liberty Lake Wine Cellars: Looking for amazing wine? Taste Liberty Lake Wine Cellars' big, bold reds from Red Mountain, along with their delightful Tahija whites and Rosés. Join their Wine Club for exclusive benefits including their Thursday Wine Club night. Get all the details at https://www.libertylakewinecellars.com/ or call 509-255-9205. Liberty Lake Wine Cellars: Celebrating 20 years of making exceptional Washington wine!The Seasons of Coeur d'Alene Wine Words of the Week - Disgorgement The final step in the método tradicionalprocess, where the frozen plug of spent yeast sediment (lees) is ejected from the neck of the bottle after the aging period, just before the final dosage, cork, and cage are added. Seasons of Coeur d'Alene: Experience the best of Coeur d'Alene's culinary scene at Seasons, where farm-to-table cuisine meets elegant ambiance. Don't miss their Wine Down Wednesday where all bottled wines are 50% off! Visit https://www.seasonsofcda.com/ for more information or call 208-664-8008 Mentions: Sarah Johnson, Molly Dooker, Luke Marquis, Sarah Marquis. Please visit the Wine Time Friends page of Philsosophy to get your WTF swag!Some wines we've enjoyed this week: Please find us on Facebook (https://www.facebook.com/WineTimeFridays), Twitter (@VintageTweets), Instagram (@WineTimeFridays) on our YouTube Channel, https://www.youtube.com/@winetimefridays and on Threads, which is @winetimefridays. You can also “Follow” Phil on Vivino. His profile name is Phil Anderson and will probably “Follow” you back! Wine Time Fridays Rating System: Phenomenal 

In this episode, Mark Levin engages in a thought-provoking discussion with Yael Eckstein, the esteemed leader of the International Fellowship of Christians and Jews. As America celebrates the 250th anniversary of the Declaration of Independence, this episode delves into the profound historical ties that bind America and Israel. From the early days of the Pilgrims, who sought religious freedom, to the founding fathers who were deeply influenced by Jewish teachings, the episode highlights how Judeo-Christian values have shaped the very foundation of America. Yael points out that many of the Founding Fathers, including John Adams and Thomas Jefferson, were inspired by the Hebrew Bible, emphasizing the significant role that Jewish culture played in America's independence movement.The conversation also touches upon the current state of affairs, where demonstrations against both America and Israel are becoming increasingly common. Yael shares her experiences witnessing these protests firsthand, noting how the values that unite both nations are often under attack. Despite this, she emphasizes the resilience of the Israeli people and the strength of their bond with America.Moreover, the episode addresses the importance of education and historical literacy in understanding the relationship between these two nations. Yael argues that many young people today lack knowledge about the history of Israel and its connection to America, which is crucial for fostering a deeper appreciation of their shared values. The International Fellowship of Christians and Jews (IFCJ) is a non-profit organization that aims to promote understanding and cooperation between Christians and Jews, and to support Israel and the Jewish people. To learn more, go to: ⁠⁠https://www.ifcj.org/ Learn more about your ad choices. Visit podcastchoices.com/adchoices

"In this episode, we return to London in the 1680s, where the inextricably linked politics and religion of the day resulted in the burning alive of a Baptist woman for treason." -Ron Miller For more information about CBTS, visit CBTSeminary.org  

"In this episode, we return to London in the 1680s, where the inextricably linked politics and religion of the day resulted in the burning alive of a Baptist woman for treason." -Ron Miller For more information about CBTS, visit CBTSeminary.org  

WHAT IS THE CAMINO, FOR YOU? There are so many different ways to answer the question, what is the Camino? Do we define it? Do we explain it? Do we talk about what it is for me? We know that the Camino is an ancient pilgrimage route. Or more specifically, it is a collection of routes that end at the Cathedral in the Spanish city of Santiago de Compostela, and we know that millions of people have made this pilgrimage over the last thousand plus years. But what is it?  In this episode of the YOU on the Camino de Santiago podcast we explore what the Camino is and what happens when you say YES to the call of the Camino. I also share about how I support people in making their Camino dreams a reality. GET YOUR CAMINO STARTED RIGHT I have just announced the dates for my 2027 Camino Experience groups. You can learn all about what it means to start your Camino with one of my groups and let me know you are interested here: https://thecaminoexperience.com/2027  Registration for the May 2027 groups opens on Monday, July 20th and on Monday, August 3rd for the September groups.   #youonthecamino #caminodesantiago #firsttimepilgrim #thecaminoexperience #caminopodcast

As Americans across the nation gathered to celebrate Independence Day, nearly 10,000 people joined in honoring the values, faith, and freedoms that have shaped our country. Despite attempts to dampen the spirit of the holiday, the celebrations continued with songs of gratitude and patriotism, including America the Beautiful and God Bless America. From the faith of the Pilgrims to the enduring message of The Star-Spangled Banner rising from Fort McHenry, this episode reflects on the spiritual heritage woven into America's story.Drawing a powerful parallel between music and the Christian life, we explore how faithful parents, pastors, and believers can recognize the discordant notes of carnality and corruption in today's culture. As the Spirit of God dwells within us, we are called to stay in tune with His leading, His truth, and His purpose. Now is the time for a spiritual tune-up—aligning our hearts with God and lifting our voices in glory, praise, and worship.Join us for an inspiring message about faith, freedom, and living in harmony with the Spirit of God.The Voice in the Wilderness does not endorse any link or other material found at buzzsprout.More at https://www.thevoiceinthewilderness.org/

Some of the greatest writings in history were written from prison—like Martin Luther King Jr.'s Letter from Birmingham Jail, John Bunyan's Pilgrim's Progress, and Nelson Mandela's Autobiography. The Apostle Paul's letter to the Philippians is no different, but most people have never heard of it. Written from a Roman prison to a church he started in Philippi, Philippians is a short letter full of brilliant theology, no-nonsense wisdom, and tattoo-worthy one-liners that has sparked joy, resilience, humility, and more in the church ever since.

This powerful message by Pastor Paul Chapman takes us on a journey through American history to reveal how God's providence has shaped our nation from its very beginning. Drawing from Psalm 33:12, which declares that blessed is the nation whose God is the Lord, we're reminded that America was planted not primarily for gold or empire, but for the glory of God and the advancement of the Christian faith. The sermon walks us through remarkable historical moments where divine intervention seemed unmistakable: from the Pilgrims' survival through the aid of Squanto, an English-speaking Native American who appeared at just the right moment, to George Washington's supernatural preservation in battle with four bullet holes through his coat yet not a scratch on his body, to the providential fog that allowed the Continental Army to escape certain defeat. These aren't mere coincidences but evidence of God's hand upon a praying nation. The message challenges us to look beyond our current cultural chaos and political divisions to remember our spiritual roots. It reminds us that a nation blessed by God can quickly forget what made her blessed in the first place. The call is clear: we must return to trusting the God who birthed us, delivered us, and sustains us. Most importantly, we're reminded that while America is not heaven and is not Israel, the same God who showed mercy to our nation offers salvation to every individual through Jesus Christ. The gospel remains the ultimate blessing, more valuable than any national prosperity or freedom.

Across generations, public moments of prayer and thanksgiving have shaped how many people understand national identity and responsibility. Whether one looks at early proclamations or later seasons of national hardship, the consistent theme is simple: gratitude toward God is meant to be expressed, not assumed. It keeps perspective steady and prevents freedom from turning into entitlement. At its core, this kind of reflection isn’t just about looking backward—it’s about asking what we do with what we’ve been given today. Gratitude becomes a posture that influences how we live, serve, and treat one another right now. Highlights: Scripture invites believers to actively remember and proclaim God’s works Gratitude is a stabilizing force in how we view history and present blessings Public and personal thanksgiving have long shaped spiritual and cultural identity Freedom carries responsibility, not just privilege Remembering God’s faithfulness helps anchor perspective in the present Continue the conversation with the Crosswalk community here: https://forums.crosswalk.com/ Do you want to listen ad-free? When you join Crosswalk Plus, you gain access to exclusive, in-depth Bible study guides, devotionals, sound biblical advice, and daily encouragement from trusted pastors and authors—resources designed to strengthen your faith and equip you to live it out boldly. PLUS ad free podcasts! Sign Up Today! Full Transcript Below: A Call to Be Thankful for America on Its 250th Anniversary By Lynette Kittle Bible Reading: “Give praise to the Lord, proclaim His name; make known among the nations what He has done.” - Psalm 105:1 As America celebrates its 250th Anniversary, we, as citizens of the United States, have much to be thankful for! History books record, and historical monuments stand, in honor of the Christians whom God led across the ocean, who were seeking a land where they could freely and openly serve Him, those willing to leave all they had behind and risk their lives to set sail for a New World. As the forerunners, the Pilgrims’ trek led them to America, where they brought their deep spiritual convictions to lay the groundwork and foundational biblical beliefs; truths that led our Founding Fathers to base our Declaration of Independence on godly principles; and truths that have given us the right to worship God freely and without reserve since their coming. Without our founders humbling themselves before God, there would be no USA today. As American history records, prayer and fasting were called for and practiced in America’s founding and the establishment of our nation, playing a major role in establishing America by the first patriots who practiced James 4:10 on a national level: “Humble yourselves before the Lord, and He will lift you up.” By our leaders calling our nation to humble itself before God in prayer and fasting, our founders followed 2 Chronicles 7:14, urging, “If My people, who are called by My name, will humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and heal their land.” By humbling ourselves as a nation, our leaders seemed to understand what Galatians 5:13 reminds us: “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love.” America’s History Reveals Decades of National Thankfulness Even before the official establishment of the United States, historical documents record that, throughout the American Revolution, the Continental Congress, in response to winning critical battles, called for national days of Thanksgiving, asking colonists to express gratitude to God for His divine protection over the troops. After the Declaration of Independence, national thanksgiving continued, beginning in 1789, with President George Washington issuing the first official United States Thanksgiving proclamation, calling upon all Americans to demonstrate gratitude to God for the end of the war and the Constitution’s successful ratification. President Washington said, “Whereas it is the duty of all nations to acknowledge the Providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor.” Following Washington’s example, Presidents John Adams and James Madison also called for national days of Thanksgiving during their presidential terms. As well, President Abraham Lincoln, on October 3, 1863, in the midst of the Civil War, proclaimed the last Thursday in November as a national day of Thanksgiving. A Nation’s Living Testament to God’s Faithfulness The United States is a living testament to God’s faithfulness and to what happens when a nation is willing to humble itself before God… recognizing His sovereignty over the earth and publicly thanking Him for His protection and provision for its leaders and people. As citizens of the USA, we have much to be thankful to God for our nation, as we celebrate our 250th anniversary. Thankfulness to God for what He has done in America through the faith of our Founding Fathers, who feared and worshipped Him and laid a godly foundation for our land based on biblical truth, and whose beliefs continue to this day across our nation. Intersecting Faith & Life: As our nation celebrates its 250th anniversary, ask God to help you find reasons to be thankful for our country, our godly heritage, and the freedoms we still enjoy today. As well, ask the Lord to move in the hearts of people across our nation, encouraging them to praise and thank Him for all that He has done for us as a country. Further Reading: A Prayer to Praise God for Our Nation Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

This episode features Dr. Keith Rose discusses the challenges associated with early socialist experiments like those attempted by the Pilgrims. William Bradford recognized that his initial "common stock" system – where families pooled their labor and production for seven years – ultimately failed due to resentment among younger men who felt underrewarded compared to older workers. This highlights a key theme: attempts at communal systems, particularly without safeguards for individual merit and rewards, often lead to conflict and instability. The context illustrates how the colonists eventually moved towards private property and self-governance after recognizing the limitations of Bradford's initial socialist approach. /// Support The Scalpel with Dr. Keith Rose - Experience a Healthier You with LifeWave Phototherapy Patches. These non-transdermal, drug-free patches capture infrared light emitted by your body, reflecting it at specific wavelengths. Visit https://lifewave.com/RoseMD to learn more or call 866.202.0065 /// The Scalpel is proud to partner with Brickhouse Nutrition. Dr. Rose uses and highly recommends Field of Greens. Your purchase through this link supports The Scalpel Podcast. /// https://scalpeledge.com/brickhouse Connect with The Scalpel: Website: https://scalpeledge.com Email: KFR@scalpeledge.com TruthSocial: @scalpeledge Rumble: @TheScalpel X: @TheScalpelEdge Instagram: @TheScalpelPodcast

In today's episode, we kick off the weekend celebration honoring our nation's 250th birthday with our red, white and blue episode! We talk about Shelley's planner (link below), our Wine Bell and Patriotic Pour shirts through Philsosophy AND unveil a new patriotic song at the end of the episode! #HappyFriday! #HappyBirthdayAmerica! #It'sWineTime! #Cheersing #EasterEgg Shelly's Kickstarter campaign for her planner is LIVE! To support her project, please visit https://www.kickstarter.com/projects/shelleywebb/her-best-year-2027-weekly-planner-for-women-in-midlifeWines this episode:LaMarca Prosecco ($15 at Fred Meyer)2025 Pine Ridge Chenin Blanc + Viognier ($16 at Fred Meyer)2023 Boom Boom Syrah ($14 at Fred Meyer)A HUGE thanks to our sponsors:  Rivaura, Seasons of Coeur d'Alene and Pilgrim's Market! Rivaura: There's a new wine in town. Rivaura! Producing some of the best wines Idaho has to offer, Rivaura now has a tasting room in Coeur d'Alene! They are open Wednesday through Saturday! When you stop by, say 'hi' to Cooper! Visit https://rivaura.com for more information or simply call, 208 667-1019!Seasons of Coeur d'Alene: Experience the best of Coeur d'Alene's culinary scene at Seasons, where farm-to-table cuisine meets elegant ambiance. Don't miss their Wine Down Wednesday where all bottled wines are 50% off! Visit https://www.seasonsofcda.com/ for more information or call 208-664-8008 Visit HERE for all the information for the big weekend at Seasons!Check out Pilgrim's Market for an expansive selection of fine wines with wine club prices EVERY day, weekly complimentary tastings and just up the street from CDA Gourmet! Visit pilgrimsmarket.com or call 208-676-9730!The Liberty Lake Wine Cellars Wine Words of the Week - Birth-Year Wines A wine specifically selected from a meaningful harvest year to be cellared and aged, eventually opened to celebrate a major future milestone, anniversary or milestone birthday.Mentions: Mark Cooke, Mari Smith, Sarah Johnson, Stan Tebow, Amanda and Jackson, Karen MacNeil and Nic Allen.Please visit the The USA 250th Tribute Collection page on the Philsosophy website and order your 250th Birthday Wine Bell and/or 250th Anniversary Patriotic Pour shirts!Some wines we've enjoyed this week: Eternal Gratitude Merlot, Anselmi "San Vincenzo" Bianco Veneto IGT, Liberty Lake Wine Cellars Touriga Nacional, Gruet Brut Rosé, J. Bookwalter Foreshadow Cabernet Sauvignon, Antonluca Brunello di Montalcino and a Cougar Crest Viognier.Please find us on Facebook (https://www.facebook.com/WineTimeFridays), Twitter (@VintageTweets), Instagram (@WineTimeFridays) on our YouTube Channel, https://www.youtube.com/@winetimefridays and on Threads, which is @winetimefridays. You can also “Follow” Phil on Vivino. His profile name is Phil Anderson and will probably “Follow” you back! Wine Time Fridays Rating System: Phenomenal 

Why did the Pilgrims risk everything in search of a new life and religious freedom? Why does their contested history still matter ahead of the 250th anniversary of American independence?In 1620, the Mayflower carried English religious separatists, across the Atlantic to found Plymouth Colony.Professor Suzannah Lipscomb speaks with Professor John G. Turner about their dangerous Atlantic crossing, and the human stories behind the legendary Pilgrim Fathers.MOREThe BibleListen on AppleListen on SpotifyWalter Raleigh's Quest for El DoradoListen on AppleListen on SpotifyPresented by Professor Suzannah Lipscomb. The researcher is Max Wintle. Edited and produced by Rob Weinberg. The senior producer is Anne-Marie Luff.All music courtesy of Epidemic Sounds.Not Just the Tudors is a History Hit podcastSign up to History Hit for hundreds of hours of original documentaries, with a new release every week PLUS early access, ad-free podcasts. Sign up at https://www.historyhit.com/subscribe Hosted on Acast. See acast.com/privacy for more information.

Today's episode compares what is said in the Declaration of Independence about how civil governments are "instituted" and for what purpose to what was said on those subjects by John Locke in the late 17th century and Abraham Kuyper at the end of the 19th century. It also offers a vision for how Christians today can be, as William Bradford said, "stepping stones" for continuing the work the Pilgrims at Plymouth set out to do.Support the show: https://www.factennessee.org/donateSee omnystudio.com/listener for privacy information.

On this episode of The Big Ben Show, Ben Domenech marks America's 250th anniversary with a reflection on the Pilgrims, the Mayflower, the spirit of 1620, and why America's founding still matters in an age of historical revisionism. Ben is then joined by former Speaker of the House Newt Gingrich for a wide-ranging conversation on America at 250, the rise of democratic socialism, the radicalization of the modern left, the lessons of Reagan and Lincoln, and the enduring example of George Washington. Gingrich explains why America has faced radical movements before, how conservatives can speak directly to the American people, and what Washington's courage can teach a divided country today. Learn more about your ad choices. Visit podcastchoices.com/adchoices

June 30, 2026CLAUDE RAMSEY,author, conference speaker, host ofthe “Here I Stand Theology” podcast& pastor of Reformata Baptist Churchof Knoxville, TN, who will address thethe theme of his new book: “A PASTORAL COMMENTARY on theBOOK of REVELATION: HOPE for theCHURCH, COMFORT for the PILGRIM,GLORY for the LAMB” Subscribe: iTunes TuneIn Android RSS Feed Listen:

Back for more Scott Pilgrim goodness. Make sure you listen to the previous Scott pilgrim episode first.Send us mail to read during the show.

Episode 115: "To consider with the Lord what the scene of your heart looks like in this season—the good and the bad, the aspects that are going smoothly as well as those you never would have chosen—this can tell us a lot about what's going on with us, and far more importantly, what the Lord is doing in our lives and hearts. So . . . 'What is the landscape of your heart?'" – Audrey Weatherhead---Tune in to this episode as author and host Julia Monnin shares with listeners the LIVE recording of the panel-like discussion she had with Audrey Weatherhead in celebration of the 2 year anniversary of her handwritten Pilgrim Letters. This event was held on Thursday, June 11, 2026.Stay tuned for the release of Julia and Audrey's full length discussion. Visit Audrey's website for more details.journeysrevealed.com/pilgrim-letters---⁠⁠⁠⁠⁠⁠⁠theworldisnoisy.com⁠⁠⁠⁠⁠⁠⁠ | ⁠⁠⁠⁠⁠⁠⁠journeysrevealed.com⁠

In this pre-July 4th episode of the Derek Hunter Podcast, Dean Karayanis kicks off the celebration of America's 250th anniversary by taking aim at the media's determination to paint the U.S. as a dystopia. Despite negative narratives and travel warnings, international tourists visiting for the World Cup are flooding social media with praise for American life — right down to our air conditioning, Buc-ee's, and Bass Pro Shops. Dean breaks down the condescending media coverage from The New York Times and Politico that report Democrats are deeply uncomfortable with foreign visitors actually enjoying the United States. The monologue transitions to international relations and immigration policy following a Supreme Court ruling on Temporary Protected Status (TPS) for Haitians and other foreign nationals. Dean criticizes the media's framing of the Iranian national soccer team's elimination and calls out establishment figures like Mike DeWine and John Kasich for condescending, racist portrayals of Haitians, along with comparisons to the strict border enforcement policies of the Dominican Republic and Canada. Finally, drawing from his latest column in the New York Sun, Dean looks back at economic history to debunk Pope Leo's declaration of food as “a basic human right.” By revisiting Governor William Bradford's diaries, he explains how even the deeply pious Pilgrims at Plymouth Colony tried and quickly abandoned collectivism because it fundamentally goes against human nature. Dean closes with a patriotic reminder of the patriots who won the nation's independence — including 25% of Americans at the Battle of Yorktown who were Black — and issues a call to celebrate the American experiment.

Sources:https://substack.com/@returntotradition1Contact Me:Email: return2catholictradition@gmail.comSupport My Work:Patreonhttps://www.patreon.com/AnthonyStineSubscribeStarhttps://www.subscribestar.net/return-to-traditionBuy Me A Coffeehttps://www.buymeacoffee.com/AnthonyStinePhysical Mail:Anthony StinePO Box 3048Shawnee, OK74802Follow me on the following social media:https://www.facebook.com/ReturnToCatholicTradition/https://twitter.com/pontificatormax+JMJ+#popeleoXIV #catholicism #catholicchurch #catholicprophecy#infiltration

Guided Question How would you evaluate your spiritual progress today — are you cultivating a deeper desire for God's presence, drawing strength from Him in difficult seasons, and growing in a life marked by trust and obedience? Summary This episode explores Psalm 84 and what Dr. Robert Lewis calls the "Signs of a Pilgrim's Progress." He reminds us that life's highest calling is to know God, yet the distractions and demands of everyday life often cause us to lose sight of that purpose. Using Psalm 84, Dr. Lewis identifies three marks of genuine spiritual growth. First is a yearning heart—a deep desire for God's presence that produces contentment and praise. Second is increasing strength, which comes through continual communion with God and enables believers to pass through life's "Valleys of Baca" without becoming trapped in spiritual dryness. Third is a good life, marked by trust, obedience, and a growing preference for God's presence over the world's rewards. The psalm concludes with a call to spiritual renewal: confess spiritual disorientation, recommit to pursuing God, bring your burdens and dry places to Him, and trust His promise that He withholds no good thing from those who walk uprightly. The movement is clear: A heart that longs for God. A life strengthened by God. A life satisfied in God. Key Takeaways The Yearning Heart (Psalm 84:1–4) A growing believer desires God's presence above all else. Religious activity cannot replace genuine devotion. Contentment and praise flow naturally from enjoying God. Increasing Strength (Psalm 84:5–7) Strength comes through continual communion with God. "Highways to Zion" are built through prayer, Scripture, repentance, and obedience. God can transform life's dry valleys into places of blessing. Believers go "from strength to strength" as they draw near to Him. The Good Life (Psalm 84:10–12) God's presence is better than worldly success or comfort. Trust and obedience lead to lasting satisfaction. No good thing is withheld from those who walk uprightly. Applications Confess spiritual disorientation. Recommit to pursuing God's presence. Bring your "Valley of Baca" to Him. Rest in God's promises and faithfulness. Verse Summary 2 – A heart that longs for God 5–7 – Strength through God's presence 10 – God's presence is better 12 – Blessed is the one who trusts Him Scripture References Psalm 84 — The signs of spiritual progress and delighting in God's presence Revelation 2:1–5 — Returning to your first love Psalm 51:16–17 — God desires a broken and contrite heart Mark 7:6–7 — Worship that is merely external Jeremiah 9:23–24 — Boasting in knowing God Matthew 10:29–31 — God's care for those who belong to Him Recorded 5.9.82

Similar to Bunyan's Pilgrim's Progress, in the wisdom half of our series, we will look at several "men" named for a key characteristic. To kick us off, we look at Simple. A man easily swayed and quickly manipulated, who just goes with the script. A real-life NPC.

In this episode of The Reformed Brotherhood, Tony Arsenal walks through Jonah 1–2, focusing on the remarkable prayer Jonah offers from the belly of the great fish. Far from a simple morality tale, the Book of Jonah presents a complex, deeply theological portrait of a disobedient prophet who nonetheless clings to the Lord in his darkest moment. Tony explores the Hebrew literary features that shape how we read Jonah's prayer, the doctrine of divine sovereignty as it operates through human agency, and the rich typological connections between Jonah and the death and resurrection of Christ. Most importantly, the episode grounds Jonah's experience in the Westminster Confession's teaching on sanctification — offering genuine hope to believers who feel buried under besetting sin, assuring them that salvation, from beginning to end, belongs entirely to the Lord. Key Takeaways Jonah is not the hero of his own story — he functions more as an anti-hero whose failures actually make him a more useful and relatable example for ordinary believers. Divine sovereignty operates through, not apart from, human agency — the sailors freely threw Jonah overboard, and yet Jonah rightly says God cast him into the deep; both are simultaneously true. The sequence debate in Jonah 2 matters theologically — whether Jonah prayed before or after being swallowed affects how we read the book; reading it as a strict cause-and-effect sequence risks turning the gospel into a quid pro quo transaction with God. Jonah's "yet I will see your holy temple" is a confession of eschatological faith — in the midst of near-certain death, Jonah expresses confidence not merely in earthly rescue, but in his ultimate destiny as one of God's people. The deep is a Genesis image — Jonah's descent into the primordial waters deliberately echoes the formless void of Genesis 1 and the undoing of creation in the flood, placing his experience within the grand arc of biblical cosmology. Jonah is a prophetic type of Christ's death and resurrection — his three days in the belly of the fish, his descent into the pit, and his emergence onto dry land anticipate and foreshadow the resurrection, as Jesus himself confirms in Matthew 12. Sanctification is real but imperfect — drawing from Westminster Confession Chapter 13, Tony argues that the up-and-down nature of Jonah's spiritual life is not an aberration but a description of the normal Christian life, in which the flesh and spirit remain in perpetual war until glory. Key Concepts Eschatological Faith in the Pit One of the most striking moments in Jonah's prayer is his declaration in 2:4 — "Yet I shall again look upon your holy temple." Tony argues that this is not merely a hope of physical rescue and a return to Jerusalem. Jonah believed he was dying. The waters had closed in to take his life; he was being dragged into underwater trenches that the ancient Semitic mind associated with the very gates of Sheol. In this context, Jonah's declaration is better understood as eschatological faith — a confession that even if God takes his life in judgment, he will still see the Lord face to face in the heavenly temple. It mirrors Job's cry, "Yet in my flesh I shall see God," and anticipates the kind of faith that says, with the father in Mark 9, "Lord, I believe; help my unbelief." Sovereignty and Human Agency Working Together Tony uses Jonah's descent as a teaching moment on the Reformed doctrine of concurrence — the truth that God's sovereign decree and human free will are not in competition but operate simultaneously on different levels. The sailors made a free, agonized decision to throw Jonah overboard; and yet Jonah rightly attributes his casting into the sea to God himself. Tony draws the parallel to Joseph's words to his brothers in Genesis 50: "You meant evil against me, but God meant it for good." This is not a philosophical sleight of hand. It is the consistent testimony of Scripture that God governs all things — including the underwater currents that dragged Jonah to the ocean floor — without reducing human beings to puppets or eliminating their moral responsibility. Sanctification Is Real, Imperfect, and Guaranteed Perhaps the most pastorally significant thread of the episode is Tony's application of Westminster Confession Chapter 13 to Jonah's experience. Jonah makes genuine progress in faith — his prayer is theologically rich and demonstrates real trust in God — and yet he almost immediately slips back behind the curve, making vows the sailors had already made before him, and later in chapter 4, sulking over a dead plant. Tony refuses to read this as a failure of the text. Instead, it is the text faithfully portraying the reality of sanctification: real throughout the whole person, yet imperfect in this life, with an irreconcilable war between flesh and spirit. The hope is not that we will finally overcome that war on our own, but that through the continual supply of the sanctifying Spirit of Christ, the regenerate part will overcome. Salvation — including sanctification — belongs entirely to the Lord. Memorable Quotes Jonah is constantly behind the curve, but for this little moment, for this glimpse in the very center of the book, the pinnacle of the book is Jonah finally catching up to the sailors. All outside visible indicators said he was going to die and he was going to hell. Yet he trusted in the Lord that he would see his holy temple again. God redeems our life from the pit. From the very depths of hell itself, he snatched us like brands from the fire. Full Transcript [00:00:08] Tony Arsenal: Now the word of the Lord came to Jonah the son of Amittai, saying, "Arise, go to Nineveh, that great city, and call out against it. For their evil has come up before me." But Jonah rose to flee to Tarshish from the presence of the Lord. He went down to Joppa and found a ship going to Tarshish. So he paid the fare and went down into it, to go with them to Tarshish, away from the presence of the Lord.  [00:01:24] Storm and Sailors [00:01:24] Tony Arsenal: But the Lord hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up. Then the mariners were afraid, and each cried out to his god. And they hurled the cargo that was in the ship into the sea to lighten it for them. But Jonah had gone down into the inner part of the ship and had lain down and was fast asleep. So the captain came to him and said, "What do you mean, you sleeper? Arise, call out to your god. Perhaps the god will give us a thought that we may not perish." And they said to one another, "Come, let us cast lots, that we may know on whose account this evil has come upon us." So they cast lots, and the lot fell on Jonah. Then they said to him, "Tell us on whose account this evil has come upon us. What is your occupation, and where do you come from? What is your country, and of what people are you?" And he said to them, "I am a Hebrew, and I fear the Lord, the God of heaven, who made the sea and the dry land." Then the men were exceedingly afraid and said to him, "What is this that you have done?" For the men knew that he was fleeing from the presence of the Lord, because he had told them. Then they said to him, "What shall we do to you that the sea may quiet down for us?" For the sea grew more and more tempestuous. [00:02:36] Cast Into Sea [00:02:36] Tony Arsenal: He said to them, "Pick me up and hurl me into the sea. Then the sea will quiet down for you. For I know it is because of me that this great tempest has come upon you." Nevertheless, the men rowed hard to get back to the dry land, but they could not, for the sea grew more and more tempestuous against them. Therefore they called out to the Lord, "O Lord, let us not perish for this man's life, and lay not on us innocent blood. For you, O Lord, has done as it pleased you." So they picked up Jonah and hurled him into the sea. And the sea ceased from its raging. Then the men feared the Lord exceedingly, and they offered a sacrifice to the Lord and made vows. [00:03:15] Fish and Prayer [00:03:15] Tony Arsenal: And the Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights. Then Jonah prayed to the Lord his God from the belly of the fish, saying, "I called out to the Lord out of my distress, and he answered me. Out of the belly of Sheol I cried, and you heard my voice. For you cast me into the dep-- into the deep, into the heart of the seas, and the flood surrounded me. All your waves and billows passed over me." Then he said, "I am driven away from your sight. Yet I shall look again upon your holy temple. The waters closed in over me to take my life. The deep surrounded me. Weeds were wrapped around my head." At the root of the mountain I went to the land, whose bars closed upon me forever. Yet you brought my life up from the pit, O Lord my God. When I-- when my life was fainting away, I remembered the Lord, and my prayer came to you into your holy temple. Those who pay regard to vain idols forsake their hope of steadfast love. But I, with a voice of thanksgiving, will sacrifice to you. What I have vowed I will pay. Salvation belongs to the Lord.  [00:04:23] Jonah Not the Hero [00:04:23] Tony Arsenal: And the Lord spoke to the fish, and it vomited Jonah out upon the dry land Jonah is an interesting book because, as I commented a year ago, Jonah is not necessarily the hero of the story. Uh, if anything, he is kind of the villain in, in some senses. But nevertheless, I think as we'll see today, Jonah still gives us a good example to follow in a sense, and that I think is really the centerpiece of this prayer, is that even as Jonah's going through all of this, his prayer is still remarkably filled with faithful sayings and trust in the Lord. We learned early on in Jonah that Jonah was a prophet during the time of the kings. Uh, he, uh, he seemed to have been a sort of a court temple. He was in the presence of the kings in Jerusalem itself, and he received a calling from the word of the Lord, and this phrase, "the word of the Lord," seems to imply a pre-incarnate, uh, visible manifestation of the second person of the Trinity. So we're not just talking about a, a disembodied voice. We're not just talking about some sort of sense or impression, but the word of the Lord itself, himself, came to give Jonah this mission, to give Jonah this task, to commission him as a prophet to Nineveh. And Jonah gets up and says, "No, thank you," and he goes the opposite direction. We see in that first section there the repeated phrase, "He goes to Tarshish. He boards a ship in Tarshish." The author here, who we, we think is Jonah, is hammering that he did not go where he was supposed to. He went the opposite direction. He went to Tarshish instead of Nineveh, which is 180 degrees the other direction from, uh, from Nineveh on the map. And he boards the, he boards the ship in order to flee the presence of the Lord. He pays, probably buys out the entire ship itself. He pays the fare for the whole ship, and the Lord hurls a great wave, uses the language of weapons. He hurls this storm like a spear. He weaponizes nature itself to correct and chastise and judge Jonah for his disobedience We get to verses seven through 17, and everyone on the boat is crying out to their chosen deity except Jonah. Jonah is asleep in the hold of the ship, oblivious to everything, totally dead to the world and dead to his Lord. The sailors begin to seek divine li- divine wisdom after they wake Jonah. He comes to the deck of the ship, and they cast lots to identify by divine, uh, revelation, sort of a strange practice in the Old Testament or the old, uh, world. Divine revelation that shows them Jonah is the source of this wickedness that is being wrought upon them, at least their impression of it. So they ask Jonah, "Who are you? Tell us who it is that has caused this great calamity." And he says emphatically, "A Hebrew am I." He identifies himself with God's people, and he says, "The Lord is my God, and he made the heaven and the earth and the sea." There's no small amount of irony, and it explains why the sailors are so afraid when he says that God created the heavens where the storm was. He created the sea where they were about to die, and he created the dry land where they were trying to get to. And so this one phrase that Jonah uses almost casually demonstrates that the Lord has total and utter sovereignty over what is going on, which is a theme that we'll see come back again and again through the book The sailors say, "Well, what do we do about this?" And Jonah says, "Throw me into the ocean, because I know that if you do so, then the storm will calm down and you will be saved." Whether he knew this because he's a prophet and it had been revealed to him, or whether he just was surmising that this was the case, we don't know. But the, uh, sailors are hesitant to do so, and we talked about how it was a little bit strange that these, uh, pagan sailors from cultures that d- had no qualms about human sacrifice were suddenly, uh, unwilling to throw Jonah over the sea a- as a, an appeasement offering to this Lord. And we came to the conclusion that they had been regenerated. They had come to faith in this God who created the heavens and the sea and the dry ground. And so they knew intrinsically that this was wrong, that there was a moral imperative not to do this. So they tried to row back to the land. They jettisoned all of their, uh, all of their goods, all of their cargo. They were making for land as best they could, and when it finally became clear that they couldn't do this, they sought the Lord's mercy in saying, essentially, "We don't understand how this is, but please don't put this man's blood on us, because you, Lord, have done as you please," right? The sovereignty of the Lord again comes to the forefront. They finally cast Jonah into the sea, and this is, this is important. They cast Jonah into the sea, and then they worship, they vow vows, and they vow to sacrifice. They offer sacrifices. They seek the Lord, they acknowledge his s- his sovereignty, and they worship him with what they have left. And then rounding out the chapter, the Lord appoints a great fish to come and swallow up Jonah. And we talked about how this, this swallowing of Jonah, although our popular children's books and VeggieTales and other stories we might read to our kids paints the fish often as the vehicle of judgment, it's actually a vehicle of deliverance for Jonah. There's this interesting grammatical feature that happens where in 1:17 the fish is masculine. The, the, the gender of the word is masculine, and then when we get to 2:1 it switches over to the feminine, almost as if to indicate that the whale was pregnant with Jonah, that Jonah was in the whale and was about to be reborn into the world in a new way And that brings us to our passage here today.  [00:10:21] Sequence Debate [00:10:21] Tony Arsenal: I'm gonna read, uh, 1:17 even though that's a little bit outside of our scope. I'm gonna read it along with 2:1 to, to make the point here. It says, "The Lord appointed a great fish to swallow up Jonah. And Jonah was in the belly of the whale, of the fish three days and three nights. Then Jonah prayed to the Lord his God from the belly of the fish." When you look at the Hebrew text, 1:17 is actually verse 2:1 and 2:1 is then 2:2 and so on and so forth. In the original Hebrew mindset of how this book goes together, these two things were linked together, him being swallowed by the whale and being in the belly of the fish and then him praying was linked together in this sequence. There's a feature in the Hebrew that's called a vav consecutive. You don't need to remember that. Nobody is gonna care about that. But it's, it's a little grammatical feature where it adds this little character to the front of the verb and it indicates a sequence. It's the narrative storytelling. When you look at Genesis 1 it's, "And then God said, 'Let there be light,' and then there was light." It tells you the sequence of events. Sometimes it indicates that it is a strict sequence of events. This happened and then that finished and then the next thing happened and then that finished. And many of the commentators use this passage to justify a perspective of Jonah where Jonah is this rebellious, stubborn prophet who holds out his stubbornness until the very last minute. He's swallowed by the whale, he's getting digested by stomach acid and he sort of finally relents to the Lord and cries out for deliverance and the Lord acquiesces in response to his prayer. That's certainly a possible interpretation. There's lots of good reasons in the, the text here to think Jonah was kind of a chucklehead and was not paying too much attention to what the Lord had for him The other option is to see this as a way for the author of the text to situate this prayer in contrast to other prayers that are not necessarily talked about directly in this text. And I'm gonna take that later view here, and I think it's important. This makes good sense of the text, and we'll explain exactly why that is when we get to the next little section here. But it also protects us theologically if we understand it this way. Jonah is already a book, uh, as I've alluded to, that tends towards a sort of crass moralism or fabulism. We tend to read it as sort of an allegory of if you do the wrong thing, God punishes you, and when you finally do the right thing, He blesses you. And there's a certain level of common grace wisdom to that approach, right? The whole book of Proverbs is-- are these proverbial sayings that if you do this, then the God-- then God will do this. If you raise up your children in the way they will go, they will not depart when they are older. But we also learn in the Book of Job and the Book of Ecclesiastes that those proverbial sayings, although generally true, it's not a magic formula. And so we have this tendency to read Old Testament literature as though it was this sort of like equation, that God punishes us when we're bad. He, uh, He relents from His punishment when we say we're sorry, and we have to be careful about that. If we understand what I'm about to teach from the next section here, that this is not a strict sequence of events, that Jonah began praying before he was swallowed by the whale, and this is simply recording the prayer that was actually within the whale. It helps protect us from seeing Jonah in this sort of quid pro quo, this for that kind of thing. I think we should simply understand this as saying Jonah was in the water, he got swallowed by the whale, and then when he was in the whale, he prayed. It doesn't say anything about whether he was overly stubborn or whether his stubbornness held out. It simply tells us that he was in the pray-- in the whale when this prayer occurred [00:14:23] Sheol and Descent [00:14:23] Tony Arsenal: He says in verse two, he calls out to the Lord out of his distress. He, and God answers him. Out of the belly of Sheol, Jonah cries, and God hears his voice This here tells us that he began praying, right? He was in the water, he was in the deep. All of this descriptive language we're gonna see later on about how deep he was, how quickly the current took him. He was wrapped up in seaweed, his life was fading from him. It was in the midst of all of that that he cries out in his distress. It's a pretty distressing situation. And Jonah, like all of us would, like even most atheists would, cries out to the Lord, even just out of instinct. I think it's kind of crazy for us to think that this man who's now been cast overboard and is being swept to the bottom of the ocean is sure he's gonna die. Somehow, he overrides all of his instinct and his entire life teaching and refuses to pray to the Lord. It just doesn't make sense, and it doesn't make sense of what the text presents here Jonah was in the belly of Sheol. He was in the very, the very womb of Sheol. And there is this interesting contrast that he goes from the belly of Sheol into the belly of the whale. This phrase, the belly of Sheol, is probably roughly equivalent to our phrase about being at death's door, right? It, it may or may not come from some sort of Mesopotamian, um, mythology. It may be a phrase of sort of co-opted into Hebrew, kinda like our phrase at death's door is actually co-opted in from Greek mythology, where there were actually literal doors to the underworld, and people would go there and when they were about to die. Jonah's point is that this was not a small thing. When we watch VeggieTales, he gets thrown in the water, and, like, 13 seconds later, the, the whale comes up and takes him. Jonah was swept down into the water almost supernaturally quick. He was drawn down to the very bottom of the ocean. We talk about the miracle of him surviving in the whale, and it was miraculous for sure, but the miracle of him being swept to the bottom of the ocean and not being crushed by the weight of the water, by the pressure, is equally miraculous. It's no more difficult for God to do that than it is for Him to preserve him in the whale or to raise Jesus from the dead or to create everything from nothing He finally starts to catch up with the pagan sailors. A theme in Jonah is that everyone around Jonah who shouldn't know any better somehow gets to the right conclusion before he does, right? The sailors begin to worship the Lord. They recognize this is divine wrath while Jonah is still asleep in the hold. Later, we'll see that, uh, the, the Ninevites recognize God's mercy and grace and thank Him for it, and Jonah is still mad because the plant he was sitting on d- uh, dies, right? Jonah is constantly behind the curve, but for this little moment, for this glimpse in the very center of the book, the pinnacle of the book is Jonah finally catching up to the sailors. [00:17:34] Sovereignty Explained [00:17:34] Tony Arsenal: He recognizes that it was God who cast him into the depths. This teaches us something about the doctrine of sovereignty and how it relates to human freedom, right? We, we often ask the question, what, what causes rain? Well, you can answer that by saying tiny particles of dust collect water in the air, and once they have enough weight, they fall out of the sky 'cause the air can't hold them up anymore. That's true, and it's good, and that's what nature teaches us. It's also equally true that God causes the rain to fall on the just and the unjust alike, and those two things are not contradictory. So when Jonah says, "You cast me into the sea," he's recognizing, like Joseph does in the Book of Genesis, that what the sailors in this case meant for good but what the brothers meant for evil, God purposed and caused for good. What the sailors did by their own volition, their own free will, they exercised their own, uh, autonomy in the, the horizontal sense to cast Jonah into the sea, God also cast him into the sea As I said, the text here uses language that we may not catch in our English translations to indicate that it's not just the sea here that's the problem. God's sovereignty continues to affect and act on Jonah. The word that we read here as the, the water or the flood, other places refers to the current of a river. The, um, the Euphrates itself is sometimes referred to this, the large- sort of the largest river apart from the Nile that the Egyptian or the, um, Israelite mind would have is the Euphrates, right? This underwater river, this underwater current, the undertow sucks him to the bottom of the ocean. It's like if you're swimming at the beach at the ocean and you get caught in the undercurrent. There's not a lot you can do about it. Y- sometimes even the strongest swimmers can't overcome this, and Jonah in all of his Middle Eastern robes, all of this stuff, probably with all of his baggage, his, his own equipment, things he had on him, is caught in this undercurrent that sucks him to the bottom of the ocean. And it's not just below the surface of the water. He's dropped down into the heart of the sea, the very core. We're seeing this language of him being pulled to the depths. In, in chapter one he goes down, down, down, and now he's being drawn into the belly of the ocean, into the pit of Sheol, into the heart of the waters The picture here is that Jonah doesn't just get thrown in the water and sink. He is actively pulled down to the bottom. This is not just a judgment where perhaps he can swim to the top. Just as the mariners hopelessly tried to reach land, Jonah would've been hopelessly trying to swim against this. We don't actually have any indication he tried, but had he tried, there would've been no chance He goes on to say that the God's breakers and his waves roll him. This is the picture we see if you ever watch surfing competitions on the ocean, where a surfer will get hit by the wave and he just gets rolled over and rolled over and rolled over, and it can be incredibly dangerous. That's why they have like the little lifeguards on the jet skis that zip out there to get them. Because when you get caught in that breaker, you just get rolled over and rolled over and rolled over, and soon you lose track of which direction is up, and even if you did, you couldn't get out This process is not just the forces of nature doing what they do. This is, again, the Lord weaponizing the forces of nature to execute judgment on Jonah This tumultuous and supernatural rapid descent showed Jonah that this is not only the moment in which God wanted to take his life, but was actively casting him away from the g- from the presence of the Lord [00:21:47] Yet I Will See [00:21:47] Tony Arsenal: It says here, um, in verse four, Jonah says, "I am driven away from your sight If you do a word study on this, you start to see that Jonah is pulling language from the creation account. He's pulling language from the fall. He's pulling a lot of language from Genesis itself. He's also pulling from the Psalms, which are pulling from the Genesis account. This word driven away could also be tran- translated as banished. He's cast out of the presence of the Lord. Just as in Genesis 3, we read, "God drove the man out at the east of the Garden of Eden. He placed cherubim and flaming swords." He drove the man out. Genesis 4:14, Cain says, "You have driven me away from the ground." And in Jonah 1:3, we see that Jonah was trying to get away from the presence of the Lord. And I wonder if there was this moment where he goes, "Ooh, I guess I got what I was looking for." Now, the second half of Jonah f- 2:4 here does something a little bit weird, and it's hard to translate. I think we should be honest at times. Hebrew is a language that in some senses is mysterious to us at times. There are still parts of the Hebrew Bible that we're not always 100% sure of. This verse here could be translated... In, in Hebrew it's just a statement. It's, "I, um, I shall again see the holy temple, or your holy temple." How that fits into the text itself is tricky. Some read it as, uh, as a question. "How shall I see your holy temple?" It's actually a statement kind of reaffirming the doubt and the fear and the idea that God was banishing him Most translations translate it as sort of a contrast. He says, "I was driven away from your sight, yet I shall again look on your holy temple." The force of this is even though you're driving me away, even though you're casting me out of your presence, I have faith, I have confidence that I will again see your holy temple The question here, and this is where I think Jonah becomes our example It's certainly possible that Jonah was asserting his belief that he would be rescued from this calamity and he would make his way back to Jerusalem and he would return to the holy temple. I think that what he says in the rest of this, he's recounting what he was praying. What he was praying in this context is not that he would return to the temple. He was confident God was taking his life. He says in verse five, "The waters closed in over me to take my life. The deep surrounded me. Weeds were wrapped around my head." The other way that the phrase holy temple is used in the Old Testament is to refer to the place that God lives in heaven. Jonah was asserting faith that even though he was being cast out of the presence of the Lord in this life, even though he was being justly punished for his sin, even though he was about to enter the belly of Sheol and to enter the pit, the very abyss, that he would see God again in His holy temple. This is a statement of Jonah's belief in his own destiny as one of God's people, destined to be saved by faith in God. In this moment, Jonah trusts the Lord despite all of the appearances that God was out to get him It's not all that different than when we read in Mark chapter 9, where this father brings his, uh, demon-possessed child to Jesus, and Jesus says, "I can heal him." And he says, "If you can do anything, Lord," I'm paraphrasing here. He says, "If you can do it, please, Lord." And he says, "If? All things are possible for me." And the father desperately cries out, "Lord, I believe. Help my unbelief." It's this raw, unfiltered statement of just the human condition on this side of glory, right? I believe in the Lord, but there's always that little part in the back of my head that isn't sure, because we're never going to be perfect. Now, I've said before, and, and this is becoming my new catchphrase, I think, I'm not here to rob you of your assurance of faith. Our, our confession, the Bible, this church, our Reform, broader Reform tradition, the assurance of faith of the Christian is the rightful possession inheritance of every person in this room who trusts the Lord. But it is a reality that at times that assurance is shaken. And if there's ever a time for your assurance to be shaken, it's when you're being dragged to the bottom of the ocean, right? One of the words in here, I don't have it-- I don't actually have it in my notes for some reason, but one of the note, words here, uh, s- about the roots of the mountain, I believe, in the next verse. It's not just that he was dragged to the bottom of the ocean. This word root of the mountain is like the word that's used to cut. He's not just being dragged to the bottom of the sea, he's being dragged to the bottom of a deep sea crevasse. He's literally being pulled into the pit, right? Many, uh, in the ancient Semitic world would have seen these underwater pits. They would have theorized or thought about these underwater crevasses as the actual entry into Sheol. And Jonah sees himself being drawn down into these things. Yet, he believes he will see the good presence of the Lord We read a similar statement, I won't, uh, I won't make us go there for time. We read a similar statement in Job. Job goes through this long speech about all the things that God has done to him, and at the very end of it, he says, "Yet I will see the Lord with my eyes, and he will stand up next to me on, on the earth." Right? Even though Job was going through this unimaginable grief, and we know that Job didn't deserve it in the strict sense, he still was saying, "I'm gonna be destroyed. God is shooting arrows at me," right? "His sword is in my side. He's targeting me. He's sending hornets after me." All of these terrible, vibrant images that he's using to show what God is doing to him, and yet he still trusts. I would say that he trusts that he would see the Lord in the flesh. This is not only Jonah's faith, it's a-- or Job's faith, it's a prophecy of Christ This is alien to our modern mindset. We've been talking about this in the Psalms. Weston's been leading us through the, the lament Psalms We often think that suffering and trials and difficulties are the opposite of blessing and favor. And we might recognize that in some sort of way that in God's economy, one thing leads to another. And again, there's an element of truth to that. James says, "Count it all joy when you face trials of every kind." He's not saying that the trials you're facing are in themselves joyful. You don't have to love when you get sick. You don't have to, you don't have to man up and put a smile on or s- pull yourself up by your bootstraps or whatever analogy you wanna use. It's okay to be sad when bad things happen. It's actually good, right? If we're to weep with those who weep, there's an element of sadness that must come with that, not to mention the one who's weeping is not chastised. But the idea that that only leads to this, that that's just one step in the chain, that's not really the mindset the Bible has. All across the Psalms, in the lament Psalms, all across the prophetic literature, the Book of Lamentations, Habakkuk has this long prayer at the end that's very similar, the entire Book of Job, suffering and sanctification, trials and joy and restoration, they're all sandwiched right there, and there is usually this statement in the middle of it that God will do what is right This is Jonah's example for us, and what an example it is. We'll talk in a little bit about all the ways that this whole scenario is typological of Christ. We'll, we'll get to that. But just for a minute in the middle of this book, Jonah is not such a bad guy. And it's because he still has all his faults that he can be this example for us [00:30:26] Genesis Deep Imagery [00:30:26] Tony Arsenal: As though it wasn't clear enough, Jonah in verse five says that the purpose of the waters closing over him was explicitly to take his life. He's now in the belly of the sea. He's being dragged down to the very roots of the mountain, to the very core of the earth in his mind. He, he thinks he's going to hell in the, the Hebrew mind. There's both this idea that God is dragging him to hell in a very real sense. The Hebrew mind, Sheol was a physical place that people went to, and we learn more about it and that becomes clarified as revelation is progressive, not contradictory, but as, as it's clarified But he uses this word deep, and this is where he's drawing again from Genesis. Genesis 1:2, he says, "The earth was without form and void. The darkness was over the face of the deep." The deep is this sort of like unformed chaotic water. It's what exists before God makes everything orderly and good. And in the fall, and especially in the flood in chapter seven, uh, chapter seven verse 11, the f- the flood itself is a sort of undoing of the order. God opens the floods from beneath, from the bottom of the earth, from the wellspring of the deep, as well as the chaotic waters from outside the firmament, and it all pours back in together and the entire world becomes again this deep, primordial, chaotic water And just as in Genesis God separates the land, in, in Genesis 7 or in Genesis 8, he separates out the land by drying it up, drying up the water. We also see that Jonah has this trust that he will return to the dry land. Again, he's the God of heaven and sea and dry earth. We could even read this phrase, depending on the context, as the abyss, which is this, a- again, is some borrowed language from Greek here that the Hebrews use. But it's this deep, watery, murky place th- full of shadows and darkness. Sounds familiar, I think, right? Christ says that those who are apart from him who refuse to obey will be cast into the outer darkness. This is the imagery that Jonah is seeing. All outside visible indicators was that he was gonna die and he was going to hell. Yet he trusted in the Lord that he would see his holy temple again Apart from God's gracious intervention, Jonah was right. So although God is the one that's bringing him to the depth, bringing him to the pit, dragging him down, using the very currents of the sea, weaponizing these underwater currents that only thousands of years later do we understand, and even then only this much, he also graciously rescues him from this by miraculously appointing a whale or a great fish who comes and swallows Jonah, takes him whole, and keeps him there in his own belly, keeps him there in her own womb when we get to chapter 2. In chapter six, or in verse six, Jonah makes this pivot. Again, he says he's brought to the very bottom of the sea, to the roots of the mountain, which is these deep underwater trenches. He conceptualizes himself now in this locked city behind bars. Again, this jail imagery, this pit imagery, it's all meant to evoke this idea of the final punishment of the wicked. This place of murky, gross water, this place of darkness and, uh, limitations of freedom, he's being taken there. This is the section here where people would actually argue that Jonah dies. He actually dies and is resurrected when he's swallowed by the whale. This comes from language where it says God does not prevent him from going to the pit. God actually draws him to the pit and then raises his life up from the pit. Now, I'm not convinced, um, that we should think that Jonah actually died. I don't, I don't think that the text fully supports that. But it certainly is using this imagery [00:34:45] Christ Typology [00:34:45] Tony Arsenal: This is where we get to some typology about Christ. This is where Jonah really shines as a prophet. Sometimes people wonder why the Book of Jonah is considered a prophetic book, and this along with it is part of that. Jonah, although the sign of Jonah in Matthew and in the other Gospels refers to the belly of the whale, that just as Jonah was in the belly of the whale for three days and three nights, so also Christ will be in the heart of the earth, the pit, for three days and three nights. When we're talking about typology, we can't get too tripped up on the details. We're not talking about strict allegory where this figure is that person and this signpost represents that thing. This isn't Pilgrim's Progress or Chronicles of Narnia, which is not allegory, but it's similar. Topology functions often on sort of these big picture concepts, right? Although there are some typological references that are super detailed, there are also some that are just sort of evocative The idea that Jonah died and was raised to life and sort of incubated in the earth, in- incubated in the whale and sort of reborn into the world, that certainly sounds a lot like a picture of the resurrection And I think we should see it that way. When Christ says that the sign of Jonah is roughly His resurrection, He is tying it to the three days and three nights, but He's not limiting to that Jonah comes to this pivot, and now he starts to reflect on the context of his deliverance. This whole s- this whole prayer should be seen sort of in the light of the thanksgiving psalms. There's a situation in which Jonah is in, and then God rescues him, and he begins to praise him for it. There's elements of lament, but it's really a thanksgiving psalm that he's drawing on here or that he's, he's writing In 2:7, Jonah is either dead or he's actively dying. I don't know about you, but if you've ever, uh, dove into a pool and got a little deeper than you thought you were, and you-- there's that, like, two seconds before you get to the top where you're sure the lights are going out and you've really only been underwater for, like, 45 seconds, but everything in you tells you if you don't get there, you're gonna die. Every instinct you have is to scramble for the surface. Think about how long it took Jonah to be dragged to the bottom of the ocean. Even at this accelerated pace, we're talking about a long time. And we have no reason to believe, and lots of reasons to think otherwise, Jonah was not preserved from the pain and the terror and the difficulty of feeling like you're drowning because he was drowning. He was without oxygen. His life was fading away. And it is in this context of him being on the brink of death, at death's door, in the belly of Sheol, being drawn into the very pit itself, that his prayer reaches the Lord in His holy temple. Right? This gives further evidence to the thought that Jonah is not talking about the temple in Jerusalem. There was, there was theology, and I, I think it's fine theology, that God lived in the temple in a special way. This is the reason that Daniel faces Jerusalem when he prays. There is a sense in the Old Testament that God's special place of presence is the temple in Jerusalem, and that the prayers of the people physically go to that place to be received by God. But Jonah doesn't know which direction the temple is. He's underwater. He's been tossed around by breakers. He has no sense of geography at this point He knows that his prayers are reaching the Lord in his heavenly temple. And they reach him in his heavenly temple just as his life is being lost in the pit. And it is from this moment that God raises him to life, or preserves his life, depending how you read it, and appoints the well to come reach him And some read this next verse as a little bit of a step back for Jonah, and it may be.  [00:39:02] Vows and Idols [00:39:02] Tony Arsenal: He reads, "Those who pay vain regard to i- regard to vain idols forsake their hope of steadfast love. But I, with the voice of thanksgiving, will sacrifice to you. And what I have vowed I will pay. Salvation belongs to the Lord." Jonah didn't see the sailors on the ship vow their vows and offer their sacrifices. That happened after they threw him into the pit and the current sucked him under So we may read this with a little bit of a, "Thank God I'm not like that tax collector," kind of a lens. And there's probably some wisdom for us in that, to recognize that Jonah still hasn't quite gotten there. But it's also very common in the Old Testament to recognize that God treats His people differently because they are different. God brings people to a place of sanctification, and through that process of sanctification, they cease to worship vain idols. And it is absolutely true that those who worship vain idols forfeit their hope of steadfast love from the Lord. That's straight out of the Ten Commandments, right? He visits the iniquity of, specifically of idolatry. He visits the iniquity unto the children to the third and fourth generation. But for those who love the Lord, He loves them with a steadfast love unto thousands We can recognize in Jonah that although he had made great progress in faith, that he still wasn't there yet. And we can recognize that in him because we can recognize that in ourselves. Jonah is the example in this because he is not perfect, because he has not arrived, 'cause he doesn't do a 180 about-face and get everything right going forward We can read this in light of Jonah in chapter four, where he takes big steps back Or we can read this as the regular up and down progress of sanctification in the life of all believers everywhere It is also ironic again, we're back now to Jonah being a little bit behind the curve. He was sent to Nineveh to evangelize the heathens, some of the worst enemies that Israel was going to face, and he ignores that call. And he, instead of going to Nineveh, he goes to Tarshish. He goes the opposite direction, and he does something that would be unthinkable to most Israelites. He goes out on the open ocean. That's just insanity to someone living in the ancient world He should have recognized that the sailors were fearing the Lord when they refused to throw him overboard. I think we all have a sort of innate sense when someone's behavior suddenly changes, and I think most of us, and not in some sort of strange, kooky, charismatic sense, but I think most of us can sort of go, "I think I know why that is." Right, when you, when you see someone at work that suddenly stops lying about everything and stops backbiting and stops taking credit for other people's work, and then you find out a little while linger- longer that they've come to faith in Christ, if we're being honest, we're not all that surprised. But Jonah doesn't get it. Jonah here promises the same things that the sailors already did, so now we're again back behind the curve [00:42:37] Sanctification Confession [00:42:37] Tony Arsenal: To wrap this out, I, I wanna, um, I wanna ground this in something that I think is really vital for us to understand. As I said, Jonah is an example to us because he demonstrates the limited nature of sanctification, but he also demonstrates in a certain sense the fact that sanctification is real and has real effects. So this is a little out of the ordinary, but grab your Trinity Hymnal from the pew in front of you. If you happen to have a copy of the Confession, you could use that if you'd prefer. But open with me to page 927 I have, um, I've been, uh, broadly Reformed most of my Christian life and didn't realize it until I got to seminary. And since I discovered the Westminster Confession of Faith a decade ago, it's not new, uh, not new to me, um, I realized how valuable this resource was. This is essentially a search engine without the internet. And so I wanna just read a little bit out of chapter 13 here, which is our Confessions chapter on sanctification. I'm not gonna read the whole thing, but the, the first, uh, the first section here essentially says that sanctification is real, and it happens throughout the whole person. We talk about total depravity, and there is a sense in which the Christian remains totally depraved after regeneration, in that there still is, there still is corruption within our entire being, uh, that is depraved. There's also an equal sense in which we can say we are totally sanctified in Christ because sanctification is throughout the whole man in which we are renewed after the image of God. So that's section one. And then section two says, "This sanctification is throughout," again, throughout the whole man, "in the whole man, yet imperfect in this life. There abiding still some remnant of corruption in every part, whence ariseth a continual and irre- irreconcilable war, the flesh left lusting after the spirit, and the spirit lusting after the flesh." Now, that may feel like just a crushing burden if you stop reading there, but it lines up with our experience, right? This is Paul in Romans 7, "The good things I wanna do, I do not, and the bad things that I, I kn- I do not want to do, I somehow do. The spirit is willing, but the flesh is weak." We shouldn't read that as though somehow our spirits are purified entirely and our bodies are what's really causing us to sin. This is a picture of the spirit being, uh, our, our spiritual part of us. The part of us that's regenerated is willing, but the part of us that remains corrupt is our flesh And our confession goes on to say, "In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctification- sanctifying spirit of Christ, the regenerate part doth overcome." And so the saints grow in grace, perfecting holiness in the fear of God. This is revolutionary in our broader evangelical world. The storybook Bible, Jonah did a bad thing and he gets punished, and he did a good thing and so he gets better, cannot understand this concept. This is why I think we have to be so careful when we choose what books to give to our little ones, right? I, I make jokes about VeggieTales. I loved VeggieTales when I was in VeggieTales age range. I probably would sit down and watch VeggieTales with Augie when he gets old enough. But we have to be so careful not to let those messages come to our children, or to ourselves for that matter, uninterpreted by the scriptures first and foremost, and our Reformed tradition that we all believe. Amen.  [00:46:49] Assurance in the Pit [00:46:49] Tony Arsenal: This is vital for us When all is said and done, salvation, whether we're talking about justification, sanctification, glorification, resurrection, all of the different stages and phases of our salvation, it is entirely of the Lord. And it's for this reason that Jonah says, "I, with a voice of thanksgiving, will sacrifice to you. What I have vowed I will pay." Salvation belongs to the Lord So this is the application of the sermon, loved ones. No matter how close to or actually into the pit itself we have fallen The, the chapter on assurance of faith, I won't go there, but the chapter in our confession on assurance of faith is very honest with us that our assurance will be shaken, and at times we may not feel as though we have any assurance at all But even when we have fallen that deep into the pit of despair, even when we feel as though we are in the very depths of hell No matter how much our spiritual or physical life is fainting away as we starve for spiritual breath, as we feel that impulse in us that recognizes we're moments away from losing the faith entirely. No matter how much the remnants of corruption in every part swirl around our heads like seaweed, how often do we feel wrapped up in sin? Whatever it is, I don't need to get specific 'cause I'm sure all of you are thinking of something in your head right now that has been swirling around you for years. Maybe it's months, maybe it's years. Maybe you've never felt, since coming to Christ, you've never felt like it wasn't wrapped up around you like seaweed. Besetting sin is something that we need to be serious about, and it's a good cause for us to think hard and deep about our status as Christians, and to go to our pastor and seek the elders' assistance in this. But besetting sin is not, is not a mark that excludes you from, from Christianity. Right? We're justified by faith alone, in Christ alone, by His grace alone. Not because we've overcome our besetting sin alone, right? That's not one of the five solas God redeems our life from the pit. From the very depths of hell itself, he snatched us like brands from the fire And though it is the case that we often are shaken, and at times God, just as he let Jonah, he let Jonah go to Tarshish. God had every ability to stop him from doing a stupid thing, and sometimes he does that, right? I'm sure there's plenty of times we can think about in our lives where we were heading towards sin and God just pulled a U-turn on us, and we are thankful for that. But there are times that he does not, and he lets us, he lets us do that. He lets us suffer the consequences, and he does that to chastise us and bring us back to him And even in the context of that, it is through this continual supply of the sanctifying Spirit of Christ, right?  [00:50:19] God Beautifies His Bride [00:50:19] Tony Arsenal: Christ was anointed by the Holy Spirit from the womb beyond measure. That's in the Book of John. There was never a time where Christ did not have the totality of the infinite sanctifying Spirit of the God, of God. We do not have the totality of the sanctifying Spirit of God. Now, we can get into a discussion after the service about divine simplicity and all the complexity of that, but the reality is that God sanctifies us more and more and more, and He does it by giving us the Spirit more and more. Might be more accurate to say He gives more of us to the Spirit. He gives us to the Spirit more and more. He gives us to Jesus more and more. We are Christ's inheritance. We are His bride. And just as the bride, as they're approaching the wedding, is made more and more beautiful, they start their, their beauty treatments weeks and months ahead of time, right? They're already making their hair appointments. They're already doing what they need to do to feel as beautiful as they can and to be as beautiful as they can on their wedding day. If that's the way we treat human weddings; guys do it too, just not as much. If that's the way we treat human weddings, how much more does God treat the heavenly wedding of His Son to His beloved bride? He's beautifying us, Church. Doesn't always feel like it. Doesn't always look like it, but He is. 

Early voting began Friday in Minnesota ahead of this year's primary election. At the Minneapolis Early Vote Center, some voters were among the first to cast their ballots in person. Voters can vote early by mail or in person. More information is available at MNvotes.org.The Inver Grove Heights City Council voted 3 to 2 Friday to impose a one-year moratorium on data centers in the city. The meeting was filled with residents opposed to a proposed data center project. The project's developer has warned of possible legal action if the moratorium passed. Residents also presented a petition with more than 700 signatures to the state's Environmental Quality Board, seeking an environmental assessment of the proposed data center.The University of Minnesota Board of Regents approved a budget Friday that includes a 3.8 percent tuition increase for the next school year. Regent Robyn Gulley was the only regent to vote against the increase, citing concerns about transparency in the budget process. University President Rebecca Cunningham says the increase will help maintain accessibility and fair compensation for faculty and staff.A 29-year-old worker died early Thursday at a chicken processing plant in central Minnesota. Police say the employee was pinned under equipment in a loading dock area at the Pilgrim's Pride plant in Cold Spring. The man's co-workers removed him, and emergency responders provided medical care, but he was pronounced dead at the scene. Pilgrim's Pride owner JBS says it is conducting an internal review and cooperating with OSHA.Dangerous heat remains on track to move into Minnesota starting later this weekend and lasting through much of next week. MPR meteorologist Mandy Thalhuber says heat advisories will likely be issued, with temperatures in the 90s and heat indices reaching triple digits. Monday could bring heat indices of 105 to 108 degrees. Conditions will be cooler along the North Shore, and there's a chance for thunderstorms Sunday, some of which could be strong in northern Minnesota.

It's Last Call! Mother Natalia is back to teach us a realistic way to pray without ceasing.  Pints: Last Call Ep. 19 - - -

One small step for voters, one giant leap for California's salvation? Friendly Fire breaks down the California primary results with guest hosts Ben Domenech and Isabel Brown. Ace pollster Jesse Arm jumps in on the Democrats' midterm dumpster fire and Graham Platner problem. Ben Shapiro defends his controversial hot takes. And the conservative movement debates the merits of a pilgrimage to Mother Russia. Friendly Fire Ep. 16 - - - Today's Sponsors: Helix Sleep - Visit https://helixsleep.com/FRIENDLYFIRE for 27% OFF sitewide. Policygenius - Head to https://policygenius.com/FIRE to compare life insurance quotes from top companies and see how much you could save. Kalshi - Visit https://kalshi.com/friendlyfire to see live prediction markets and sign up today to trade on the outcomes that matter most to you. - - - DailyWire+ Become a Daily Wire Member and watch all of our content ad-free: https://www.dailywire.com/subscribe