Podcasts about praying

Encore: This week we're replaying one of our favorite episodes: the one where Jess reveals to Tracy that she's pregnant with Domenica in the most Bad Examples way possible.What starts as a ridiculous word game turns into one of our most meaningful and unforgettable moments on the show. It's funny, emotional, and very us.Whether you're listening for the first time or coming back for a replay, we hope you enjoy this throwback!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Fr Carlos Martins has been on the spiritual front lines for decades, and today he is here to teach us everything we need to know about spiritual warfare. Do generational curses exist? Can Christians become possessed? And how can we offer prayers of deliverance? These and more are answered in today's fascinating discussionFr Carlos' Book: https://amzn.to/4vFEMu0NEW: Check out our Merch store! https://shop.lilaroseshow.com/Join our new Patreon community! https://patreon.com/lilaroseshow - We'll have BTS footage, ad-free episodes, and early access to our upcoming guests.A big thanks to our partner, EWTN, the world's leading religious network! Discover news, entertainment and more at https://www.ewtn.com/ Check out our Sponsors:-EveryLife Women: https://www.everylife.com/lila Buy diapers and women's health products from an amazing company and use code LILA10 to get 10% off!-Seven Weeks Coffee: https://www.sevenweekscoffee.com Buy your pro-life coffee and Save up to 25% with promo code 'LILA' & get a free gift: http://www.sevenweekscoffee.com-Presidio Healthcare: Healthcare and doctors who share your values. Visit: https://www.presidiocare.com/lila -We Heart Nutrition: https://www.weheartnutrition.com/ Get high quality vitamin supplements for 20% off using the code LILA. 00:00:00 - Intro00:01:10 - Craziest thing you've ever seen?00:04:35 - Does the demonic ever start out innocently?00:07:33 - What does 'possession' actually mean?00:10:55 - The New Orleans possession00:14:08 - All Hell Broke Loose00:17:08 - Do True Crime podcasts lead to the demonic?00:18:57 - Why are people so interested in exorcism content?00:20:50 - The two extremes of demonic conversations00:25:27 - Possession vs Obsession00:27:09 - How to tell if someone is demonically oppressed?00:31:07 - How some people fake demonic possession?00:35:21 - How does healing happen? How to kick the devil out00:37:51 - Why does God allow evil to happen?00:40:18 - Why Catholics baptize babies:00:41:17 - Generational Curses: Should we pray over our family?00:44:09 - What does a renunciation prayer look like?00:48:45 - Praying against past family sins?00:52:00 - Praying for the dead00:54:01 - Lila's dream about purgatory00:55:20 - Does su*cide send people to hell?00:58:27 - Praying against the sins of past family members?01:01:08 - Is there an accurate movie about exorcisms?01:02:21 - Reacting to “Witchcraft TikTok” (WitchTok)01:05:53 - Is social media leading to occult activity?01:06:44 - 2 most common ways people access the demonic01:07:53 - Is there “harmless” occult activity?01:08:34 - How should Christians approach AI?01:10:07 - Can the devil use isolation?01:12:41 - Are we in a time of unprecedented danger?01:15:36 - How the devil uses abortion:01:18:32 - Are there enough exorcists out there?01:19:19 - Can non-Catholics cast out demons?01:21:35 - Can Christians become possessed?01:23:32 - #1 Thing Christians Can Do To Resist the Devil01:24:38 - What to do if you've been involved with dark things?01:25:46 - How to know if a generational curse is broken?01:26:39 - Is it okay to dive deeper in to spiritual warfare?01:27:21 - Can demons mess with children?01:35:23 - Are UFOs demonic?01:39:32 - Why can't lay people be exorcists?01:41:25 - Can Japanese swords be cursed?01:41:49 - Can you lay hands on people while praying?01:42:24 - Dealing with demonic infestations in apartments?01:43:04 - How to move on after removing demons?01:45:11 - Are near death experiences real?01:45:34 - Family that dabbled in dark things?01:47:02 - Can demons enter a blessed home?01:47:59 - Does time exist in heaven?01:48:48 - Can we joke about the demonic?

After Lam Wai Chan moved from his native Singapore to pastor a church in Japan, he panicked. The church had barely twenty members. In a nation known as a “missionary graveyard,” where about one percent of the nation’s people are Christian and many churches sit empty, Lam felt “like I was taking over a sinking ship.” Crying out to God, he sensed the answer: Offer the church back to Me. Rather than “update” worship or music, Wai Chan asked members to pray—for their needs, family members, friends who didn’t know Jesus. Slowly, the church doubled in size. Their faithful praying is a living, biblical model of how to build a community in Jesus. First, pray. “In every situation by prayer and petition, with thanksgiving, present your requests to God,” Paul wrote, “and do all of this without worry about anything” (Philippians 4:6). In this way, we offer our ministries, churches, and programs back to God. We may plant seeds and water them, but as Paul said, “Neither the one who plants nor the one who waters is anything, but only God, who makes things grow” (1 Corinthians 3:7). He was imploring believers at Corinth to stop quarrelling about which church leader they followed (v. 4). As Paul said, “No one can lay any foundation other than the one already laid, which is Jesus Christ” (v. 11). Let’s prayerfully give our churches back to Him. Then, watch them grow.

What do you do when you've prayed and nothing has changed? You go again. In week 5 of our summer series, Christine Caine takes us to Elijah on the summit of Carmel: face between his knees, praying in the dark, sending his servant back to the horizon seven times before a cloud the size of a man's hand finally appears. Most of us go once. Maybe twice. Maybe three times. But the fourth, fifth, sixth time — that's where most people stop. That's where faith gets tested not by what we see, but by what we don't. Elijah heard the sound of rain before a single drop fell. That gap, between what you hear in the spirit and what you can see in the natural, is what Christine Caine calls the faith zone. And it's where every one of us will be asked to live. We've committed to the direction. Now comes the test: what do you do when you keep going and it's still hard? Resilience isn't the absence of exhaustion. It's the willingness to eat the bread God puts in front of you and get up one more time. ✨ If you've ever asked questions like… ✅ I've been praying for the same thing for years and nothing has changed — should I keep going? ✅ How do I pray with faith and expectation when I'm exhausted and discouraged? ✅ What do I do when God feels silent and I can't see anything happening? ✅ How do I hold onto peace without ignoring the reality of what I'm facing? ✅ What does persistent prayer actually look like in everyday life? ✅ Is it okay to feel like giving up — and what do I do when I get there? ✅ How do I keep believing for a miracle when I've seen nothing for so long? …then this is your episode.

In 2 Kings 4, Elisha tells a desperate widow to go collect empty jars from her neighbors — and then adds four words that stop everything: don't ask for just a few. The oil kept flowing as long as there were jars. Her provision was not limited by God's supply. It was limited by what she was willing to ask for. Rachel's invitation to us today is both tender and bracing: stop bringing God the polite, hedged, edited version of your prayers. Bring Him the empty jars — all of them. If you're in a season where answers feel far away, Rachel wrote Desperate Prayers: Embracing the Power of Prayer in Life's Darkest Moments for just those kinds of seasons. Today's Bible Verse "Elisha said, 'Go around and ask all your neighbors for empty jars. Don't ask for just a few.'"— 2 Kings 4:3, NIV Ponder Today A prayer that didn't come the way you hoped is not a signal to ask for less. Unanswered prayer in the way we expected is not evidence that God is done being good to us or that the full-size version of our request is too much to bring Him. Praying small is often fear dressed up as maturity. When we limit our requests to what feels reasonable or safe, we may be protecting our hearts from disappointment rather than exercising genuine faith. God invites the real prayer, not the polished one. Your provision is not limited by God's supply — it can be limited by what you are willing to ask for. The widow's oil stopped when the jars ran out. Elisha's instruction was to gather as many as possible. God is waiting for you to bring more jars. God's past faithfulness is the foundation for present boldness in prayer. The same God who kept a minivan running for fifteen years beyond its prime is the same God who multiplied oil for a widow with almost nothing. His character has not changed. Bring Him the dreams and desires you have been embarrassed to name out loud. The hopes you have been softening, the requests you have been hinting around — those are exactly what God is waiting to hear. He already knows. He wants you to bring them anyway. A Prayer for You Today Heavenly Father, I have been praying small. You know the prayer I am talking about — the big one from a while back that didn't come the way I hoped, and the way I have been hinting at it ever since. Forgive me for deciding what You can and cannot do based on one answer I didn't understand. Forgive me for calling my fear faith. Forgive me for bringing You the polite version of my prayers when You have been waiting for the real ones. Lord, I am bringing You the empty jars today — the hopes I have been softening because they feel too big, the dreams I have been embarrassed to name out loud anymore. Fill them however You want to fill them. I will trust You with the outcome the way I am finally trusting You with the ask. In Jesus' name, Amen. Don't Miss an Episode If today's prayer gave you the courage to bring God your biggest, most unedited ask, we'd love to stay connected. Subscribe to the LifeAudio newsletter at LifeAudio.com for daily prayers, devotionals, and more content to strengthen your faith and expand your vision of what God can do. If you like this podcast, be sure to check out our sister podcast, Your Nightly Prayer - an evening Christian prayer podcast to help you end your day in conversation with God. https://www.lifeaudio.com/your-nightly-prayer/ Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

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. 

Holy Spirit, you know what's going on inside of me and God's heartbeat over me.Scripture: Romans 8:26Keywords: Prayer; communing; Holy Spirit; Helper; connection; deepest longings.Best of, Summer.

Sometimes there are no words. Buried in grief and pain, we don’t know what to say, how to pray. Glenna Marshall has been there. Suffering for over a decade with chronic pain, she has spent nights exhausted, frustrated, and, at times, prayerless. Glenna joins us to share guidance on who God is, how He works in suffering, and how to pray while we wait for Him. Learn to understand why God doesn’t always heal this side of heaven, how to pray as we wait in pain, and what good purposes the Lord might bring from our ongoing suffering.Become a Parshall Partner: http://moodyradio.org/donateto/inthemarket/partnersSee omnystudio.com/listener for privacy information.

What do you do when your child walks away from everything you taught them?On Believer's Voice of Victory, Courtney Copeland and Pastors Michael and Sherrie Howell bring hope and clarity to one of the hardest situations parents face. Discover how to stand in faith, pray effectively, and trust God to reach your children even when you can't.This episode is a reminder that no child is beyond God's reach or redemption, and that every strong family experiences a weak moment trusting the Lord.Mentioned in this episode:BVOV Podcast Link HubBVOV Podcast Link HubBVOV Podcast Link HubBVOV Podcast Link HubBVOV Podcast Link Hub

Start Your Day With Prayer and Watch God Shift Everything (TRUST HIM EARLY) | Blessed Morning Prayer SUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer Podcast! For more powerful daily prayers and to connect with the ministry visit: https://www.dailyeffectiveprayer.org © Copyright DailyEffectivePrayer.com  SUPPORT THE MINISTRY: (We are listener-supported)https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTube (1M+ SUBSCRIBERS)X / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

What do you do when your child walks away from everything you taught them? On Believer's Voice of Victory, Courtney Copeland and Pastors Michael and Sherrie Howell bring hope and clarity to one of the hardest situations parents face. Discover how to stand in faith, pray effectively, and trust God to reach your children even when you can't. This episode is a reminder that no child is beyond God's reach or redemption, and that every strong family experiences a weak moment trusting the Lord.

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In the third hour, Matt Spiegel and Laurence Holmes were joined by Chicago Sports Network host Cam Smith to preview the NBA Draft from the Bulls' perspective and to share old stories. After that, Spiegel and Holmes explained why White Sox outfielder Sam Antonacci is such a fun baseball player to watch.

St. Lawrence of Brindisi (1559-1619) was a Preacher, spiritual director, missionary, diplomat, confidant of princes and emperors, Papal Emissary, military chaplain, Provincial Vicar of the Capuchins, and Vicar General of the Franciscan order. Called the greatest preacher in the history of the Church, during his lifetime people treated him like a rockstar. He was also one of the most prominent Catholic apologists of his generation. Links Excerpt from The Image of Lutheranism: https://romanseraphicbooks.substack.com/p/st-lawrence-of-brindisi-vs-lutheranism Excerpt from The Mariale: https://www.franciscan-archive.org/laurentius/lau01005.html Pope Benedict XVI General Address on St. Lawrence of Brindisi (2011): https://www.catholicculture.org/culture/library/view.cfm?id=9578&repos=1&subrepos=0&searchid=2658399 SIGN UP for Catholic Culture's Newsletter:  https://www.catholicculture.org/newsletters/ DONATE at:  http://www.catholicculture.org/donate/audio Dr. Papandrea's Homepage:  https://jimpapandrea.wordpress.com/ Dr. Papandrea's latest book - Praying the Wisdom: Inspired Prayers for Lectio Divina and Contemplative Prayer: https://sophiainstitute.com/product/praying-the-wisdom/ Dr. Papandrea's YouTube channel, The Original Church: https://www.youtube.com/@TheOriginalChurch Theme Music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed:  https://www.ccwatershed.org/  

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Have you ever looked around your home and wondered where all the stuff is supposed to go? In this listener Q&A episode, I'm answering three questions that might sound unrelated at first—bulky sweatshirts, crowded kitchen countertops, and those awkward dead-end corner cabinets—but they all point to a bigger challenge many of us face: making our homes work when space is limited. We'll talk about practical ways to store bulky clothing, decide which appliances deserve valuable countertop space, and make peace with those hard-to-reach cabinets that never seem to function the way we'd like. Along the way, we'll also explore why many of us own more than previous generations, how to stop organizing around Pinterest-perfect expectations, and why creating space in your home sometimes starts with owning less—not buying more storage. If you've ever felt like you're constantly rearranging things but never quite getting ahead, this conversation is for you. In This Episode: • Where to store bulky sweatshirts without creating closet chaos • How to decide which kitchen appliances earn countertop space • Creative alternatives when cabinet storage is limited • Smart ways to use awkward corner cabinets • Why not every inch of your home needs to be maximized • Creating a home that works for your real life—not someone else's Have a question you'd like answered on a future episode? Email: info@organizewithkristina.com

Matt Spiegel and Laurence Holmes were joined by Chicago Sports Network host Cam Smith to preview the NBA Draft from the Bulls' perspective and to share old stories.

God Solved It Before You Knew It Was A Problem—RELEASE IT TO HIM | Blessed Morning Prayer For Today SUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer Podcast! For more powerful daily prayers and to connect with the ministry visit: https://www.dailyeffectiveprayer.org © Copyright DailyEffectivePrayer.com  SUPPORT THE MINISTRY: (We are listener-supported)https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTube (1M+ SUBSCRIBERS)X / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

375 – Do you ever tell God you Love Him?When you're going through a challenge, one of the most comforting things to remember is that God loves you. And it's not just saying the words that help, but actually feeling God's love and care for you in that particular moment.But love is not a one way street. Love comes and goes in both directions in a healthy human relationship, and this is even more true in your relationship with God. Yes, it's important for you to know God loves you. But it's equally important that you love God.All too often, when we have a problem we focus more on the fact God loves us. But what if instead we focused on our love for God the next time a challenge comes up? In this episode, we're going to talk about the importance of telling God you love Himnot just saying the wordsseveral ways to "tell" God you love Himletting your life show your love for GodAnd we'll talk about the blessings that come as a result.∞∞∞∞∞∞∞SHOW NOTES: For a full transcript and all Bible quotes go to thebiblepseakstoyou.com/375Text me your questions or comments.Support the showIf you enjoy the podcast, please rate and leave a review on Apple Podcasts or Spotify__________________James Early, the Jesus Mindset Coach, is a Bible teacher, speaker, and podcaster. His focus is on getting back to the original Christianity of Jesus by embracing the mindset of Christ in daily life. Reach out today if you need a speaker or Bible workshop for your church or organization (online and in person)Subscribe to the podcast  (and get your copy of Praying with the Mindset of Jesus)       Make a donation to support the showSchedule a free one hour coaching call to see if the Jesus Mindset Coaching program is a good fit for youContact James here

Peter and John heal a man crippled from birth, and their reward is arrest. By the time the guards haul them in, the number of believers has grown to about five thousand, and the temple authorities have seen enough. The next day the two apostles stand before the same council that had condemned Jesus, with Annas and Caiaphas presiding. The order is blunt: stop speaking in this name. Peter and John refuse, because they cannot keep silent about what they have seen and heard.  The Rev. Jacob Hercamp, pastor of Christ Lutheran Church in Noblesville, IN joins the Rev. Dr. Phil Booe to study Acts 4:1-31. To learn more about Christ Lutheran, visit clc-in.org. The book of Acts picks up where the Gospels leave off. Jesus has risen. He has ascended. And now what? Acts answers that question. Luke tells the story of how the Holy Spirit built the Church from a handful of frightened disciples in Jerusalem into a movement that reached Rome itself. Along the way, you get Pentecost, the first sermons, the first martyrs, the conversion of Paul, the first church councils, shipwrecks, riots, and the persistent, stubborn work of God through Word and Sacrament even when His people didn't have a plan. If you've ever wondered how we got from Easter morning to the Church you sit in today, this is the book. Tune in for this new series on Thy Strong Word with Pastor Phil Booe and guest pastors as we open up the Book of Acts.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

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And how the Lord answered the desires of my heart.

On this special Faith Radio Day of Prayer and Praise edition of The Reconnect, Carmen helps us look at the headlines that frustrate us and the situations in our lives that make us want to give up.  In the midst all those things, we can turn to our great and sovereign God who has the whole world in His hands.  So we can turn to Him in prayer.  Christina Hannan of the Praying Through Scripture podcast talks about the loss of her youngest child last year and the deep feelings of being bruised.  Even when...especially when...we feel beat down, it's one of the best times to remember what is true about God and His tender care.   The Reconnect with Carmen and all Faith Radio are made possible by your support. Give now: Click here 

On this special Faith Radio Day of Prayer and Praise edition of The Reconnect, political scientist Adam Carrington, who also serves as the chaplain for the Ashbrook Center for Public Affairs, talks about good models for prayer found in his parents and in resources like the Anglican "Book of Common Prayer" to help guide and fuel our prayers.  National Day of Prayer Taskforce's Kathy Branzell talks about what it means to celebrate in prayer.   The Reconnect with Carmen and all Faith Radio are made possible by your support. Give now: Click here 

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Ian Thomas preaches on Psalm 77 on Sunday, June 21, 2026.Main Idea: In times of trouble, we must keep remembering and meditating on God's faithfulness to us in Christ.Click here for full sermon notes!

Praying For Boldness | Acts | Sylas Chambers by First Christian Church

Equipping Hour | Praying with the Lord | "Forgive Us Our Debts..." by OrlandoGrace

Sometimes we get so wrapped up in praying for the needs of others, we forget to pray for ourselves! You'll learn how minimise the daily distractions of life and “abide in Christ,” so your prayers can be more effective!

Pastor Brandon Bellomo 6/21/26

God's Been So Good—Don't Forget It (THANK HIM TODAY) | Blessed Morning Prayer To Start Your Day SUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer Podcast! For more powerful daily prayers and to connect with the ministry visit: https://www.dailyeffectiveprayer.org © Copyright DailyEffectivePrayer.com  SUPPORT THE MINISTRY: (We are listener-supported)https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTube (1M+ SUBSCRIBERS)X / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

Series :: Psalms 2026Psalm 83  :: Jim Murphy6–7–26 :: Sunday Gatheringprovidenceomaha.orgFacebook InstagramYouTube

Summary: God designed men to matter — to their families through sacrificial love and presence, to their churches through service and encouragement, and to their communities through courage and integrity — and a man who embraces that calling leaves a legacy of faith that blesses generations.Title: Men MatterDate: 6/21/26, 10am, Sunday SermonSpeaker: Pastor Robin Van KempenApproximate Outline:00:00 - Introduction02:30 - Why men matter05:00 - Men matter to their families09:30 - Teaching faith in everyday moments12:00 - Men matter to their churches16:30 - Encouraging the overlooked19:00 - Men matter to their communities23:30 - Leading with integrity27:00 - Legacy over possessions33:00 - Praying over the men36:00 - Closing

We are so glad you've joined New North Church for service today! If this is your first time with us, we are honored to have you and we want to get to know you more personally - please, fill out our digital connection card. http://bit.ly/nncconnectDo you have questions about life or need prayer? We would love to hear from you. Submit a request here: http://bit.ly/nncprayerNew North is financially sustained through your partnership. Thank you for your generosity as you consider giving online. http://bit.ly/nncgiveJoin us in person on Sundays at 8:30am, 10am and 12pm in San Francisco! Plan your visit: https://www.newnorth.church/plan-your...STAY CONNECTED:Website: https://www.newnorth.churchInstagram: http://bit.ly/nncinstagramFacebook: http://bit.ly/nncfacebookSpotify: http://bit.ly/nncpodcast

Bible StudyDon't just take our word for it . . . take His! We would encourage you to spend time examining the following Scriptures that shaped this sermon: .Sermon NotesFatherhood Revealed: The Biblical Story1. Old Testament FoundationsIsrael as God's “son” (Exodus 4:22–23)Covenant identity: treasured possession (Deuteronomy 14:1–2)Metaphor of formation: God as potter, Father (Isaiah 64:8)Yet: limited use, reverence and distance remainRare usage suggests something still unfolding:  "there remains throughout the Old Testament a certain reserve about the father metaphor for God. There are nearly half a million words in the Hebrew Bible, yet God is only portrayed as a father some 15 times. It is almost as if these rare instances of the God of Israel being called (or calling Himself) 'father' are placeholders, awaiting some unforeseen future revelation that will cause them to take on a new resonance." Wesley Hill, The Lord's Prayer: A Guide to Praying to Our Father (Bellingham, WA: Lexham Press, 2019), 11.Jewish hesitation to speak of God as “Father”2. Jesus brings greater revelationJesus in the Gospel of John: “my Father” → then extends to “your Father”In Matthew alone: “your Father” repeated constantlyFatherhood is not metaphorical projection—it is revealed truth made accessible in Christ.Three Blessings of Knowing God as Father1. It teaches us the GospelPost-resurrection clarity: John 20:17 — “My Father and your Father”Galatians 4:4–7We are not naturally children of God in relational sense, but enemiesWe are adopted through Christ's redemption - God's grace makes former enemies into beloved children“No longer slaves, but sons” = full inheritance rightsIdentity is secured by grace, not performanceEven on bad days, we are not disownedSpirit enables “Abba, Father” prayer“Abba” = intimate, real relational address, even used by adult children for their dadsJesus himself uses this in GethsemaneEvery “Our Father” prayer is a gospel confession2. We come to him boldlyIllustration: child (son) bringing soldier to Abraham LincolnHebrews 10:19–22 — confidence to enter the holy placeLord's Prayer assumes boldness (imperative-like petitions):Hallowed be Your nameYour kingdom comeYour will be doneWe are not interrupting God—we are invited children3. We come to him calmlyContrast: pagan prayer = anxious repetitionJesus: “Your Father knows what you need before you ask” (Matthew 6:8)Children of a good father are not frantic for provisionAnxiety often reveals relational distrustKnowing the Father produces calm dependenceDiscussion Questions1. When you pray, how do you typically address God? Dear God, Lord, Jesus? Do you think it matters? Is there any advantage of directing our prayers specifically to "our Father?"2. Recap how relating to God as Father shows us the gospel.3. If someone has experienced a difficult relationship with an earthly father, would it be better to relate to God in some other way besides "Father?"4. If the Father already knows our needs, why come to him in prayer?Questions?Do you have a question about today's sermon? Email Randy Forrester ().

James 5:13-20

Beginning our teaching over the Ephesians 3 prayer, Aaron guides us to kneel before God and understand His role as our Father, living as His children.

What if the very thing your church has been missing isn't a better program, a bigger stage, or a stronger social media presence—but simply a people who know how to pray? On this Father's Day, Pastor Blake opened with a moving portrait of the father God created—strong enough to wield a chainsaw yet tender enough for a tea party with dolls—then drew a powerful parallel: just as the most powerful truck on the road is useless without an engine, a church without prayer is all appearance and no power. Drawing from Acts 1 and 4, Pastor Blake revealed that the early church's explosive growth wasn't accidental—prayer preceded every revival, every awakening, every miracle. His message was clear: prayer isn't preparation for ministry, it *is* the ministry. Whether you're carrying the weight of a broken relationship, a prodigal child, or a lingering fear, God's first question isn't about your strategy—it's simply, *"Are you plugged in?"* Christ Walk, the invitation is urgent and personal: join Pastor Blake on July 4th at 9am to pray over this nation's next 250 years—because a church united in prayer doesn't just grow, it becomes unstoppable. Don't wait. Show up. Pray together. Watch God move.

Message from Aaron Elmore on June 21, 2026

The Pour Over is a Christ-first, politically neutral news podcast. Every Monday, Wednesday, and Friday, we cover the day's biggest stories in ~10 minutes, and pair the biggest headlines with brief biblical reminders. Every Saturday, TPO Explains does a shallow dive into your most-asked questions. On today's episode: What is an IPO? Sign up for Praying the News here. Looking to support us? You can choose to pay ⁠here⁠. Get the free newsletter at⁠ thepourover.org⁠. Thanks to our sponsors: Cru: Give Bibles all over the world |  text POUR to 71326 Wild Alaskan: $35 off your first box | code: TPO Quince: Free shipping | quince.com/tpo Qualia Life: additional 15% off your order | code: TPO CCCU: Apply for the Harvest Bundle | mycccu.com/pourover Upside: extra 25 cents back for every gallon on your first tank of gas | code: TPO LMNT: free 8-pack with purchase | https://links.thepourover.org/LMNT_Podcast The Missing Messiah: Learn more | missingmessiah.com Compelled Podcast: Listen now | CompelledPodcast.com Mosh: 25% off first variety pack + 20% off subscription | code: TPO25 MORE FROM TPO: ⁠Free newsletter⁠ ⁠Watch TPO on YouTube⁠ ⁠Download the TPO App⁠ Unless otherwise noted, all scripture references are from the Christian Standard Bible (CSB) translation.

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God Has Assigned Angels To Protect You (YOU'RE COVERED) | Blessed Morning Prayer To Start Your Day SUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer Podcast! For more powerful daily prayers and to connect with the ministry visit: https://www.dailyeffectiveprayer.org © Copyright DailyEffectivePrayer.com  SUPPORT THE MINISTRY: (We are listener-supported)https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTube (1M+ SUBSCRIBERS)X / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™

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Nazareth and the Hidden Life Retreat Reflection I Nazareth and the Sanctification of the Ordinary Epigraph “And He went down with them, and came to Nazareth, and was subject unto them.” — St. Luke 2:51 “The Lord loves the humble soul that has surrendered herself to the will of God.” — Saint Silouan the Athonite ⸻ There is something deeply unsettling about Nazareth. Not because it is dramatic, but because it is not. The Gospels pass over nearly thirty years of Christ's earthly life in almost complete silence. We are told of His birth, the flight into Egypt, the finding in the Temple, and then suddenly He is standing in the Jordan before John. Between those moments lies an immense hiddenness. Decades vanish into silence. And yet the Church has always understood that nothing in the life of Christ is accidental. The hidden years are revelation. This is difficult for us because we are formed by a world that equates meaning with visibility. We instinctively imagine that what matters must be seen, accomplished, recognized, effective, influential, or extraordinary. Even our spiritual life often becomes infected with this mentality. We want transformation to be dramatic. We want clarity quickly. We want our lives to feel significant. But Christ spends the overwhelming majority of His earthly existence in obscurity. Not preaching. Not healing publicly. 1 Not raising the dead. Not confronting empires. Working. Praying. Eating meals. Walking dusty roads. Living within the repetition and hiddenness of ordinary life. The Son of God sanctified not only suffering and death. He sanctified ordinary existence itself. This is one of the great forgotten truths of Christianity. Many people secretly endure their lives as though the “real” spiritual life were elsewhere. They imagine holiness occurring in monasteries, missions, dramatic sacrifices, or extraordinary mystical experiences, while their own existence feels painfully repetitive: the dishes, the caregiving, the exhaustion, the office, the commute, the sleepless nights, the aging body, the hidden grief, the years that seem to pass without visible transformation. But Nazareth stands before the world as a contradiction to all such thinking. God chose hiddenness. Not as punishment. Not as delay. But as revelation. The hidden years reveal something about the very manner in which God acts. Divine life does not move according to the logic of spectacle. God works silently, patiently, gradually, often beneath visibility itself. Seeds germinate underground. The child grows in the womb unseen. Bread rises quietly. Prayer deepens imperceptibly. The kingdom of God arrives almost secretly. 2 And so much of the spiritual life unfolds precisely where the ego feels most deprived: in repetition, in obscurity, in waiting, in relinquishment, in the slow erosion of self-importance. This is why Nazareth becomes painful for us. Not because it lacks God. But because it threatens the fantasies through which we preserve ourselves psychologically. Most human beings carry within themselves an imagined life. We construct inward narratives about who we will become, what our lives will look like, how others will perceive us, what spiritual maturity will feel like, how our vocation will unfold. Often we do this unconsciously. The ego survives partly through anticipation and self-construction. But ordinary life slowly dismantles these fantasies. The years pass. Weaknesses remain. Relationships become difficult. Bodies age. Opportunities disappear. Recognition fades. The extraordinary fails to arrive. And many people quietly become resentful at precisely this point. Not necessarily resentful toward God explicitly. More often there emerges a subtle disappointment with reality itself. The ordinary begins to feel like failure. Hiddenness feels like abandonment. Repetition feels meaningless. The soul becomes restless, searching continually for intensity, novelty, affirmation, or escape. But the hidden years of Christ reveal something radically different: salvation unfolds within ordinary time. This is profoundly important because modern culture has become nearly incapable of remaining within ordinary life. We seek constant stimulation 3 because silence exposes our inner poverty. We seek visibility because hiddenness feels like nonexistence. We seek intensity because ordinary faithfulness feels insufficient to the ego. And yet the saints repeatedly tell us that God is found precisely in this hidden endurance. Saint Isaac the Syrian says that the man who has learned to endure himself has already approached the borders of humility. That phrase is extraordinarily deep because one of the great difficulties of ordinary life is that we cannot escape ourselves within it. The repetitions of daily existence expose our impatience, vanity, fantasies, irritability, loneliness, and hidden hunger for recognition. The monastery reveals this. Marriage reveals this. Caregiving reveals this. Aging reveals this. Silence reveals this. And modern people often flee immediately from such revelation. This is one reason our culture is saturated with distraction. Endless stimulation protects us temporarily from encountering the deeper movements of the heart. Noise allows us to avoid self-knowledge. Busyness protects us from stillness. Constant comparison protects us from accepting our actual lives. Nazareth dismantles all of this. The Son of God accepts limitation. He accepts hiddenness. He accepts gradualness. He accepts ordinary labor. He accepts being unknown. And perhaps most astonishingly, He remains. This may be one of the hardest spiritual acts for modern people. To remain. To remain in prayer when prayer feels dry. To remain in marriage when emotional intensity fades. To remain in caregiving when exhaustion deepens. 4 To remain faithful within obscurity. To remain present within ordinary life without fleeing continually toward fantasy or self-construction. The hidden years reveal that salvation often unfolds precisely through such remaining. Not glamorous remaining. Not emotionally triumphant remaining. Simply the quiet fidelity of continuing to offer oneself to God within the actual conditions of one's life. This does not mean passivity or fatalism. Nazareth is not an excuse for fear or avoidance. Christ eventually leaves Nazareth and enters public ministry. But He does so only after decades hidden within ordinary existence. The hidden life was not wasted time before the “real mission.” It was itself part of the revelation. And perhaps this is what many souls most need to hear today: your hidden life is not invisible to God. The years that seem uneventful. The labor no one notices. The prayers said distractedly but faithfully. The meals prepared. The tears shed privately. The humiliations endured quietly. The long stretches where nothing seems to happen spiritually. None of this is outside salvation. Christ has entered all of it. Indeed, He chose to spend most of His earthly life there. The fathers understood this more deeply than we often realize. The desert was never merely geographical. It was existential. The monk enters hiddenness not to become extraordinary, but to become truthful. Gradually the false self built upon recognition, performance, fantasy, and comparison begins to weaken. A different kind of life slowly emerges: simpler, poorer, more real, 5 less dependent upon being seen. This is why hiddenness feels simultaneously painful and liberating. Painful because the ego experiences obscurity as diminishment. Liberating because the soul gradually discovers it no longer needs to construct itself continually before others. Nazareth teaches us this freedom. The hidden Christ reveals the holiness of ordinary existence lived in communion with the Father. And perhaps holiness itself is far quieter than we imagine. Perhaps sanctity often looks less like dramatic accomplishment and more like: patience, presence, forgiveness, hidden prayer, remaining, and consenting slowly to the life actually given to us. Nazareth teaches us that salvation enters the world silently. And it teaches us that the ordinary moments we are most tempted to overlook may become precisely the places where Christ is forming His life within us. 6

We're going to see what we're praying for, but we've got to stick together as one and pray God's will. When we do that, anything is possible! Subscribe to the latest sermons: http://bit.ly/TBCsermons To learn more about The Block Church: http://theblockchurch.org/ Stay Connected Facebook: http://bit.ly/2vOiaLa Instagram: http://bit.ly/2nzZNWB Twitter: http://bit.ly/2KEScPL #theblockchurch #ChurchOnline #Onlinechurch

Welcome to "Joy Through The Journey" – a special, 5-part broadcast series airing this week focusing on how to seek the joy that's only found in Christ, no matter the season of life. Praying means verbalizing my request to God as exactly as I can. Broadcast #6504To help support this podcast, please visit walkwiththeking.org/donate and select "Podcast" from the dropdown menuA transcript of this broadcast is available on our website here. To hear more from Bob Cook, you can find Walk With The King on Facebook or Instagram. 

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Before You Do Anything Else—Pray This (BLESSINGS ARE CHASING YOU) | Blessed Morning Prayer For Today SUBSCRIBE to catch all the latest prayers uploaded to the Daily Effective Prayer Podcast! For more powerful daily prayers and to connect with the ministry visit: https://www.dailyeffectiveprayer.org © Copyright DailyEffectivePrayer.com  SUPPORT THE MINISTRY: (We are listener-supported)https://www.dailyeffectiveprayer.org/donate/ DO YOU NEED PRAYER? Send us a prayer request right now:https://www.dailyeffectiveprayer.org/prayer-request-online/ CONNECT WITH US:https://www.dailyeffectiveprayer.org/connectYouTube (1M+ SUBSCRIBERS)X / TwitterInstagram ThreadsInstagramFacebook Daily Effective Prayer™