Podcasts about prophet elijah

A Sermon for the Fourth Sunday in Advent Philippians 4:4-7 & St. John 1:19-28 by William Klock For the last few months I've been reading Tom Holland's book Dominion.  (That's Tom Holland the historian, not the actor.  Until recently I didn't even know there was an actor because, I guess, I'm a history nerd.)  Anyway, I've been reading a chapter here and a chapter there in between reading other more important things and it's been worthwhile.  Holland isn't a Christian, but this rather large book is nevertheless about the influence that the Gospel, the good news about Jesus, has had in shaping Western Civilisation.  One of the points he stresses is just how brutal and barbaric the ancient world was.  Greeks and Romans knew little of mercy and grace.  Theirs was a dog-eat-dog world.  It was cruel.  The weak were something to be exploited and if they couldn't be exploited, they were a liability and left to fend for themselves.  Nearly a third of the people of the Roman empire were slaves.  Infants were routinely left to die of exposure.  Sexual immorality was everywhere and was a central part of the worship of many gods.  Marital fidelity, especially amongst the wealthy and powerful was uncommon.  Think of the pagan gods of Greece and Rome we learned about in school: petty, capricious, fickle, unloyal, angry, and constantly fighting amongst themselves.  These were the gods the Greeks and the Romans created in their own image.  Whatever problems we see in our world—and it's getting worse the deeper we drift from the Gospel and return to paganism—but however bad you think our world is, theirs was worse.  Brother and Sisters, the gospel has had a profound impact on our world.  And even as gospel virtues go to seed in the secular world and we have distorted and perverted version of love and mercy and justice thrown at us, the very fact that anyone at all in our society cares about things like justice, is because of the powerful impact of the gospel. It's appropriate that Advent comes to us at the darkest time of the year, because it reminds us of the darkness of the world into which Jesus was born.  Surrounded by those pagans, Israel had the light of God's law, but even then, Israel lived in darkness.  They'd returned from their Babylonian exile five hundred years before, but the Lord had never returned to his temple.  The priests kept the lamp lit in the temple—the lamp symbolic of the Lord's presence with his people, but behind the great and heavy curtain, the holy of holies was empty.  And Israel was ruled by a series of pagan empires: the Persians, the Greeks, and then the Romans.  But Israel had her story.  They were the people whom the Lord had delivered from slavery in Egypt.  They knew his character and they knew his faithfulness.  And they knew his promises.  They had faith.  And so they lived in hope and expectant longing.  One day the words of Isaiah—the ones we read in our Old Testament lesson—“Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the Lord's hand double for all her sins.”  One day those words would be fulfilled.  And, most people were pretty sure, that day was coming soon.  That's the setting for today's Gospel, which begins at John 1:19. This is the testimony John [the Baptist] gave when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?”  He confessed, and did not deny, but confessed, “I am not the Messiah.”  “What then?” they asked him, “Are you Elijah?” “I am not,” he replied.  “Are you the Prophet?” And he answered, “No.”  “Well, then who are you?” they said.  “We've got to take an answer back to those who sent us.  Who do you claim to be?”  He said, “I am ‘a voice calling in the wilderness, Make straight the way of the Lord,' just as the prophet Isaiah said.”  (John 1:19-28) So the priests were the spiritual gatekeepers of Israel and when they heard of this prophet, John, preaching and baptising, they sent their people to ask him what he was about—to see if he was legit.  People were talking about John like he was the Messiah—as if he were the one come to fulfil the prophecies of deliverance and salvation.  Was John the one? So they ask, “Who are you?  Who do you claim to be? Elijah?”  Remember that the Prophet Elijah had never died; he was swept up into have by a fiery chariot.  And Malachi had prophesied that “before the great and awesome day of the Lord comes” the Lord would send Elijah back.  Like King Arthur returning to Britain in its hour of greatest need. But John says, “No.  I'm not Elijah.”  He hadn't come to earth in a fiery chariot.  He was the son of Zechariah the priest and his wife, Elizabeth. “Are you the prophet?” they asked.  In Deuteronomy 18 the Lord had promised that he would one day raise up a prophet like Moses, who would declare his words.  Many people thought this prophet would be the Messiah.  But again John answers, “Nope, I'm not the prophet either.”  We get a sense of just how great the longing of these people was.  Like a kid getting up every morning of December and asking his parents if it's Christmas yet, the people of Israel longed for the Messiah to come and set the world to rights, to end the darkness, to once again fill the temple with the glory of the Lord. John was as eager as anyone, but he tells them “No, I'm not the Prophet.”  In fact, John was fulfilling those prophecies—Matthew and Mark tell us as much.   But I think John denied it because he knew people associated the prophecies of Elijah and the Prophet with the Messiah.  John knew he wasn't the Messiah; he was the Messiah's herald.  And so when the priests finally let him speak for himself, he quotes Isaiah 40:3, and says, “I am ‘a voice calling in the wilderness, make straight the way of the Lord.'”  In other words, John was indeed fulfilling prophecy—not as the Messiah, but as the one sent to prepare Israel to receive the Messiah. And that surprised those priests.  People in the past had claimed to be the Messiah.  No one claimed to be his herald.  That was weird.  So they dig deeper.  Look at verses 25-27: They continued to question him, “So why are you baptising, if you aren't the Messiah, or Elijah, or the Prophet?” John answered them, “I'm baptising with water, but there is one standing among you whom you do not know—someone who is to come after me.  I'm not worthy to untie his sandal straps.” For the Jews, baptism was a symbol of cleansing and of ritual purity.  It was a ritual washing.  At this point the other gospel-writers are helpful as they expand on John's answer.  Mark tells us that John's baptism was a baptism of repentance—it was a preparatory act in light of the coming judgement the Messiah would bring.  And Matthew and Luke also report John going on about this one who will come, this one greater than him: “He will baptise you with the Holy Spirit and with fire” (Matthew 3:11, Luke 3:16).  In other words, John is calling Israel to repentance in anticipation of the Messiah, who will fulfil the Lord's promises to set Israel to rights by filling his people with his own Spirit.  The law written on stone tablets would be inscribed on the hearts of God's people so that they could finally fulfil his law of love.  But the Messiah was also coming in judgement.  He would baptise the repentant with God's own Spirit, but he would baptise unrepentant Israel with fire. These are the two sides of the gospel coin.  You can't have one without the other.  Jesus' advent, on the one hand, brought mercy to the repentant, but on the other it also brought judgement on the unrepentant of Israel.  What's important for us here, Brothers and Sisters, is that this exchange between John and the priests reminds us of the Messiah's place in Israel's story and of the faithfulness of God to his promises.  It is this manifestation of the Lord's faithfulness (and of his goodness, mercy, grace, and wisdom) to Israel—something we see brought to its climax in the birth, the death, the resurrection, and the ascension of Jesus, that has drawn us—you and I—to the God of Israel and that, by faith, has incorporated us into the people of God.  Through our union with Jesus, through our incorporation into this people, through our being made adopted sons and daughters of Abraham, you and I have come to know God's mercy and the life of the Spirit, too.  Because of the faithfulness of God, revealed in Jesus and in the power of the gospel, the darkness that Israel knew; that deep, deep darkness full of false gods and wicked kings and evil principalities and powers has been driven away by the light.  The light has come into the darkness, his gospel has thrown those powers down and lit up the world.  And you and I have seen—we live in—the glory of that light.  And knowing that takes us from our Gospel passage today into our Epistle.  Paul writes those wonderful and challenging words in Philippians 4:4: Rejoice in the Lord always; I say again, rejoice. Paul spoke these words to a people surrounded by the dark.  “Rejoice in the Lord always!”  Because being surrounded by the dark, it's awfully easy to forget the light of the gospel.  Just before he wrote this, Paul exhorted two women in the Philippian church, Euodia and Syntyche, to “agree in the Lord”.  These two sisters in the Messiah, once close, once working together in gospel life had some kind of falling out.  We don't know the details, but it was something important enough to prompt Paul to address them publicly.  They'd let the darkness extinguish their light.  Instead of standing as a witness to the victory of Jesus over the principalities and powers of the present wicked age, the local church was letting those powers have their way in their midst.  Brothers and Sisters, don't let that happen.  Paul exhorts them (and us) instead: Let everyone know how gentle and gracious you are.  (Philippians 4:5a) Gentle and gracious.  Paul uses the same description in 2 Corinthians 10 to describe the meekness of Jesus as a model for Christians.  This is gospel light lived out.  What Paul's getting at is that Jesus is the King, but in him we see this amazing display of gracious gentleness.  This is the gentleness we see revealed as Jesus, the one to whom heaven and earth belong, humbled himself to be born one of us, to die on the cross, and to show mercy to his enemies.  And in that, Jesus defeated the powers that held the world in darkness and sin and now, we his people, are called to live that victory out amongst ourselves as witnesses to Jesus' victory and the inauguration of God's kingdom.  This is our Advent stewardship. So consider, Brothers and Sisters, when we demand our rights, when we grasp for power, when we nurse grudges, we undermine our gospel witness—we put on display the very darkness from which we've been delivered by the one who is light.  In contrast Paul calls us to rejoice in the Lord and to manifest Jesus-like gentleness in our relationships.  Jesus' gracious gentleness has forgiven and restored us and that same gracious gentleness ought to shine through us and through the life of the church.  Consider that every time we hold a grudge, allow a relationship to break down, or follow the world's advice to cut those problem or negative people out of our lives, we undermine the Church's witness to the world.  But that's not all. Paul goes on: The Lord is near.  Do not be anxious about anything.  Rather in everything let your requests be made known to God, by prayer, supplication, and with thanksgiving.   There's our Advent theme again: Jesus has given us a job to do.  He's given us a gospel treasure to steward in his absence.  In the meantime, rather than being anxious—and anxiousness is so often the thing that evil uses to manipulate us—instead of being anxious we should take our needs to God.  Jesus made the same point in the Sermon on the Mount.  The pagans worry about what they'll eat, what they'll wear, and where they'll sleep.  God's people should know better than to worry unduly about these things.  The God who fed Israel with manna in the wilderness will provide.  He is faithful to his promises.  The story of his dealings with Israel is the proof and even more so, so is his gift of Jesus, who died and rose again to set us free from sin and death.  So go to the Lord with your needs and ask.  And while you're at it, give thanks, because you know his faithfulness and his love. This is part of the witness of the people of God—it's how we are light in the darkness—and it ties back into rejoicing.  When Paul talks about rejoicing, at least part of what he's got in mind is a public display or a public witness.  The pagan Greeks in Philippi regularly held public celebrations to honour their gods.  And yet the pagans, as Jesus said, were always anxious.  Because their gods never delivered.  Pagan religion was a non-stop game of trial and error, trying to guess what the gods wanted, trying to guess what you may have done wrong to offend them, and then guessing at what you might offer to appease their anger or to ingratiate them to you in order to get what you needed or wanted.  The pagan gods were silent and they were notoriously capricious and unreliable.  And in this context Paul exhorts the Philippian Christians: Rejoice yourselves.  Let the pagans see you celebrating the fact that the Creator of the universe has, through Jesus, made you his own and lives in your midst by his own Holy Spirit.  Let the pagans, who know only mean and capricious gods and who live in a dog-eat-dog world, let them see the gracious gentleness of God in you.  Live in such a way that they see in you the God who humbles himself to die for the sake of his enemies.  And let the pagans see you living in faith, praying in confident thankfulness to the God whose story reveals an unfailing pattern of promise and fulfilment.  Shine the light of Jesus into the darkness of the world.  And if you'll do that, he says in verse 7: The peace of God, which surpasses all understanding, will guard your hearts and your minds in King Jesus.   I think we tend to look at Paul's exhortation here as something we should do in order to experience the peace of God ourselves, but given the context in Philippians, I think Paul's point is actually more about our witness.  If we truly live as stewards of the good news about Jesus, if we truly live as people who know the faithfulness of God revealed in Jesus and particularly in his death and resurrection, if we truly know the life of the Spirit, the peace of God—instead of the strife and anxiety of the world—will guard our hearts and minds in a way that will astound the unbelievers around us. I like to say that Jesus calls us—his church—to be a pocket of new creation in the middle of the old—to be heaven-on-earth people, living Gods' future in the hic et nunc, in the here and now.  Brothers and Sisters, this is how we do that.  And this makes us the John the Baptists of our own place and age as we proclaim the good news about Jesus—how we proclaim and show the world that Jesus has triumphed over the principalities and powers just as he has over sin and death.  And as the world took notice of those tiny and seemingly insignificant Christian communities popping up around the Roman empire, so it will take not of us.  And some will give glory to God as they see his faithfulness, they will come in faith to Jesus and his cross.  But it will also threaten those who are invested in the present age, its pagan gods and sinful systems.  And they will fight back. So we need to ask: Does the world see our joy?  Are we the voice crying in the wilderness?  Are we the royal heralds the Lord has called us to be, summoning the word to let go of its false gods and to come to the Lord Jesus, calling the world away from sin and self and to come to the cross?  And we need to ask how the world is responding to us.  If we're faithfully proclaiming the good news about Jesus, if we're faithfully calling people to repent and to believe, if we're faithfully proclaiming that Jesus is Lord and that his kingdom has come—well—people will respond in one of two ways.  Either they'll believe or they'll get angry—as Herod got angry with John.  There's some of both out there in the world, but overwhelmingly, when I look at how people respond to or think of the church these days in our part of the world, it's often just indifference.  Why? Because we have not been the witnesses God calls us to be.  We are afraid to confront the world with the good news about Jesus and we are half-hearted in our allegiance to his kingdom.  Like old Israel, we pray to God, but we've failed to tear down the old altars to Baal and Asherah—or money, sex, and power.  We name Jesus, but we deal dishonestly in business, we sell our souls to the commercialism that surrounds us, we look to politics or to science as our saviours, and we dabble in the sexual immorality of the age.  We've failed to proclaim the gospel and we justify it, saying that we'll preach it with our lives.  But if we stop to ask what the world sees in our lives, is it really very different?  Does the world see us rejoicing in the Lord?  Does the world see us manifesting the gracious gentleness of Jesus?  Does the world see us living in faithful prayer and trusting in God, or does it see people just as anxious as everyone else?  Does it see enmity and strife and broken relationships or does it see a gospel people living out the healing and reconciling love of Jesus in loving unity?  Does the world see the peace of God ruling our hearts and minds?  Does the world see us, holding high the gospel, as a challenge to its gods and its kings and its sins?  It should.  But sadly, I think that for the Western Church at large, the answer is often “no”. And, all too often, when we do proclaim the gospel, we do so without power or authority.  Think of John boldly declaring the coming judgement and calling Israel to repentance.  It was urgent and powerful.  In contrast we tend to hold the gospel out as good advice, rather than as the good news that it is.  Friends, the gospel is the royal summons to come in faith to Jesus, the world's true Lord—the Lord who has come with mercy so that the repentant will escape when he comes one day in judgement.  This was the power behind John the Baptist' preaching.  But all too often we present the gospel as just another option on the religious smorgasbord—something you might want to try. See if you like it.  See if it works for you.  If not…oh well.  Brothers and Sisters, that's not the gospel.  The gospel is life! The gospel is good news to the people living in the midst of darkness and death: the king who will set the world to rights has come.  And that means the gospel, when preached as it should be, will challenge and upset the Herods and Caesars of our age and all those invested in the false gods of the world. The Advent message is to be prepared.  Jesus has given us a gospel mission to take the good news of his death, his resurrection, and his lordship into the world.  Brothers and Sisters, pray that we will be faithful to our mission—faithful enough to provoke opposition, because that's the kind of faithfulness that also reaps a harvest for the kingdom.  Pray for the holy boldness of John the Baptist and the gracious gentleness of Jesus.  Pray that we will be the salt of the earth and the light of the world.  Pray that the joy of the Lord will overcome us.  Brothers and Sisters, Rejoice!  Rejoice in the Lord always.  Again, I say rejoice. Let's pray: O Lord, come among us, we pray, with your power and strengthen us with your great might; that whereas, through our sins and wickedness we are grievously hindered in running the race that is set before us, your bountiful grace and mercy may speedily help and deliver us; through Jesus Christ your Son our Lord, to whom with you and the Holy Spirit, be honour and glory, now and for ever.  Amen.

In those days John the Baptist appeared in the wilderness of Judea, proclaiming, “Repent, for the kingdom of heaven has come near.” This is the one of whom the prophet Isaiah spoke when he said, “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord; make his paths straight.' ” Now John wore clothing of camel's hair with a leather belt around his waist, and his food was locusts and wild honey. Then Jerusalem and all Judea and all the region around the Jordan were going out to him, and they were baptized by him in the River Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, “You brood of vipers! Who warned you to flee from the coming wrath? Therefore, bear fruit worthy of repentance, and do not presume to say to yourselves, ‘We have Abraham as our ancestor,' for I tell you, God is able from these stones to raise up children to Abraham. Even now the ax is lying at the root of the trees; therefore every tree that does not bear good fruit will be cut down and thrown into the fire. “I baptize you with water for repentance, but the one who is coming after me is more powerful than I, and I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary, but the chaff he will burn with unquenchable fire.” Matthew 3:1-12 NRSVUE Marami sa inyo dito ang tawag sa akin ay Ardy. Pero pag naririnig ng kapatid ko yang pangalan na yan, natatawa siya. Sa totoo, ako rin minsan, lalo na pag pinapakilala ako ni Jandi na Ardy sa friends at mga kakilala niya. Five years pa lang kasi yung pangalan na yan kaya hindi pa sanay yung kapatid ko, at minsan ako rin. Nung nag-out ako 5 years ago, I chose that nickname. Ayoko nang ipakilala yung sarili ko as Rhick, lalo na as Deuel. And looking back, it's not actually about me wanting to be called differently, kasi unang-una mas madali yung Rhick. Ang Ardy, two syllables. It's about me wanting to be known differently. I wanted to create this new self, this new identity. And so 5 years after, weeks after my birthday, napatanong ako, sino nga ba talaga si Ardy? Was I able to actually live differently? Was I successful in building this new self? Was I able to transform myself? Si Jandi alam na alam ang sagot sa mga tanong na yan. Yang mga questions na yan, obviously, hindi dumating sa akin out of the blue. When I was studying the scripture reading, na-fascinate ako kasi hindi nga pala bago itong konsepto ng transforming oneself. In Matthew 3:2, John proclaimed, “Repent, for the kingdom of heaven has come near.” The Greek word for repentance is metanoia, which is usually simply translated in English as to change or to transform. Hence, the call to transform oneself isn't new. Even before Jesus, people were already called to be transformed. Digging into the historical context of this story, this call from John is an invitation for the people during his time to be renewed. If we go one verse back, this story of John is actually a bit theatrical because he appeared in the wilderness. So meron siyang ganung atake. Kaya naman John is actually a very queer Biblical character, not in a total SOGIESC sense, but in how he used strange fashion and lifestyle not to stand out, but to remind people of a story. Very draga. He intentionally wore, sa verse 4, clothing of camel’s hair with a leather belt around his waist. Why? To look like Prophet Elijah. Bakit niya gusto magmukhang propeta? He wanted to be like the prophets of ancient Israel. He wanted to remind people of what happened to the Israelites when they didn’t follow God’s commandments. Kaya dun siya umeksena sa wilderness because it served as a stage that would amplify his message. He wanted to remind people that the true essence of the covenant and commandments is to show the world that there is a different way of living, of being. God gave ancient Israel a framework on how to set themselves apart from other nations. And so proclaiming the message of repentance from the wilderness must remind the Jews to become the people that Israel had been called to be from the very beginning. The past generations failed, and in verse 10, he declared that the time had arrived, God is offering a final opportunity. Therefore, John’s call for repentance is a call to transform oneself: to have a complete change of mind and heart, inviting people to be baptized to publicly proclaim that they are setting themselves apart from the ways of their world. Now, sa atin ngayon, what does the call for repentance mean to us? What does transformation of self mean to us? Syempre, hindi yan mag-start sa paggawa ng bagong nickname. Pwede niyo rin gawin iyon, but gaya nga ng tanong ko sa sarili ko, yes, gumawa ako ng bagong name for myself, but did I really undergo a genuine process of becoming transformed into someone new? Samahan niyo kong sagutin yang tanong na yan by exploring two steps on how to gain true metanoia. The first step is to think about what we’ve done or how we’re currently behaving. For some, this could be difficult, self-reflection is a heavy task. Because as humans, we tend to overlook things about ourselves. In my case, I didn’t get to fully understand my worldview after I left my former religion. I grew up believing that Jehovah’s Witness is the true religion, the only group of true Christians. But what's interesting is that I didn’t actually fully realize na talagang years of my life, I believed that only one particular group has the monopoly on God’s approval. Kaya nung naging part ako ng Open Table as Ardy, nasa sistema ko pa rin siya. I had this thought na progressive Christian groups or individuals who are progressively leaning lang ang totoong mga Christian. In some degree, yes, we do proclaim God’s radically inclusive love better, but that doesn’t mean there aren’t people from other Christian groups who are also trying to be as Christian as possible and follow Jesus in their own big and little ways. As a matter of fact, I realized I can still actually learn a lot of things from them. One of the things that I am transparent about dito sa journey ko of transforming myself is that prayer is still a difficult thing for me to do. Kaya nung nagkita kami ng friend ko, she's from an evangelical-ish church, I was so jealous that she can actually pour her heart out and articulate her gratitude for the year 2025 so beautifully in just a prayer for dinner. Why did I feel spiritually superior to people who are in non-affirming communities when I know that a personal relationship with God is possible maging sino ka man? Kaya I figured, it's actually a need to have moments of reflection and to understand if we’re truly different from who we were. I actually remembered a conversation from the ministry planning. Apparently, some of us are still uncomfortable in spiritual practices from other cultures and religions. That’s perfectly understandable. Some of us were raised to believe that non-Christians will rot in hell or, dati ako, I believed na papaulanan sila ng meteorites during Armageddon. But as we undergo metanoia, ganung klaseng Kristiyano pa rin ba tayo? Do we still gatekeep the divine and believe that everyone else is damned if they're not Christian? For some people, this first step may look different. Those who aren’t out and are just coming to terms with their gender and sexuality, maybe there's a need to be more aware of an inner voice that screams internalized homophobia or transphobia. For those who are still with their non-affirming church communities, they may need to assess if hiding parts of themselves is worth it just to stay within the faith community, or how their double life affects their genuine connection with God. For those who just left their former churches and are in the process of deconstruction, how's your spiritual life? Have you abandoned prayer and scripture reading? Maybe at this point, some of us are done with these big questions involving identity and spirituality. Then what questions are left for us? Mark 12:31 offers an answer: Love your neighbor as yourself. As we wish to be transformed, we must also think if we lack in charity, if we are greedy, if we participate in exploitation or violence. Big words noh. Sige, liitan natin: kaya ba nating maging mas aware of how hostile we could be in online conversations? Or kaya ba nating maging mas aware sa ating tendencies na maging elitista or classist? Do we converse with kindness and claim accountability sa mga actions natin or are we rude, di nag-iisip bago magsalita (sobrang kota na ko dyan this week) or parang regina george kung umasta? We can ask ourselves, In what ways can I love my neighbor better? As we assess ourselves, we also have to go through Step 1.5: acknowledge who we are or what we’ve done and feel remorse. This part of repentance and yes, repentance as a whole, could be a challenging process for LGBTQ+ people. Yung salitang repent pa nga lang, diba, was weaponized by most of our previous churches. Bakla ka? Repent. Immoral yan? Repent. It was used to make us feel lesser and undeserving of God’s love. But now that we have a better understanding of what it means, I’m telling you, we have to repent. We have to repent because we sin. Walang immunity ang mga bakla dyan. We don’t automatically get an A+ sa commandment ni Jesus. Sumasablay tayo araw-araw. So we don’t get a free pass for the things we’ve done and for the things we’re doing that aren’t aligned with Jesus’ commandment. Yung ating sexuality and gender identity, based on science and biblical-theological scholarship ay hindi naman talaga kasalanan to repent from, pero marami pang ibang bagay na we need to repent and transform from. Regardless of gender and sexuality, we have to feel sad, bad, and remorseful for those things, for the pain we caused others, for the hurt and injustice we inflicted on our friends and people around us, for the bad habits and self-destructive behaviors we let ourselves experience, for the shame we caused ourselves. To be truly transformed, we have to go through those painful moments of being ashamed for the harmful things we've done to other people, and in moments where we are greatly disturbed by godly sorrow. Now, what's the second step? To answer that, let’s further examine the word metanoia. The prefix meta means to change, and the root word noeo means to think, to understand. And so when we combine those morphemes, it’s more accurate to say that metanoia is a specific transformation: it's a change in the way we think, the way we understand things; therefore, it’s a change of our life’s direction. What's that direction? We’re in the season of Advent, and there’s a reason why John’s call for repentance is part of the Advent lectionary. It's a call for us to not just be transformed for ourselves; it's a call for us to be active participants of the Advent. Advent is about longing for the Kingdom of God, for justice, and the end of oppression. But the question is: how? Anong transformation ang ine-expect sa atin? Ine-expect ba sa ating lahat na magiging full-time ministry leaders tayo, magiging full-time social justice advocates or activists? For some people, probably yun ang direkyson nila. Pastor Joseph is an example: from a corporate worker, nag-transform siya into a seminarian hanggang naging ordained pastor. Baka iba sa inyo similar din ang maging transformation. But in Luke 3:10–14, there’s a comforting story. Wala ito sa Matthew. Tinanong ng mga tao si John, “So ano gagawin namin?” Sabi ni John: yung may mga dalawang balabal, i-share niyo yung isa sa wala; yung may food, mag-share din. Tinanong siya ng mga tax collectors, “Teacher, ano gagawin namin?” Sabi niya, “Huwag kayong maningil ng sobra; yung itinakdang tax, yan lang kokolektahin niyo.” Yung mga sundalo tinanong din siya, “Kami, anong gagawin?” Sabi niya, “Huwag kayong mangikil at huwag kayong magparatang ng mali.” Anong matututunan natin sa kwentong yan? Nakita natin na hindi pinag-resign ni John yung tax collectors and soldiers sa kani-kanilang trabaho. Yung mga ordinaryong tao, sinabi niyang magtulungan kayo, share what you have. Hindi naman niya sila niyaya lahat sa wilderness. Therefore, John’s invitation is an invitation to love our neighbor as we love ourselves. That's the direction. And so this also invites us to learn to love ourselves better. Sabi nga ni RuPaul, “If you don't love yourself, how in the hell you gonna love somebody else?” One example that I have is coming out of the closet. Yes, it's indeed difficult to come out, dangerous for some even. But coming out of the closet gives you more opportunities to participate in loving others. Like here at Open Table, you can participate better in the ministry work, testify in front, represent the church, and all other things. And outside Open Table, you can also be more involved in advocacy work. And just in your personal life, you get to express yourself better in public and be more authentic in dating, etc. In the same manner, learning to love our authentic selves, transforming into our true beautiful selves, opens us to more opportunities to express genuine love to other people. However, in all our different ways, totoong hindi madaling mahalin ang sarili ng buo at gayundin ang iba. Magkukulang tayo along the way. Pag nagkamali ba tayo, ibig sabihin failed na tayo sa “transforming ourselves”? No. Remember God’s grace. I want to read what Rev. Nadia Bolz-Weber, the founding pastor of House for All Sinners and Saints, wrote about repentance: “This is the beauty of our faith—that repentance gets to be a continual action. This is the beauty of our faith, not that we once were bad but now we’re good, but that Softly and Tenderly… Jesus is calling us out of the empty promises of our personal and cultural trances and into what is most true and most real—this present moment, where the kingdom of God is at hand… [Repentance] is not like the three tries you have to remember your password before the system locks you out. The gates of repentance are always open.” Five years forward bearing this new name, Ardy, with God's grace and because of love, yes, there are areas of my life that I could say I was able to change significantly. But sometimes I act like a kid, like the sheltered boy that I was. I'm not perfect. But I'm a work in progress, and so are you. We need to be continuously transformed by love and grace. And I hope that in this season of Advent, we spend time to reflect and to be truly transformed. At lalo na malapit na ang 2026, time to create our New Year's resolution na madalas di napapanindigan. But maybe this time around, maybe hindi na natin need hintayin ang New Year. As we observe Advent, let’s allow God to transform us into our true selves: the person God uniquely created and calls us to be. Amen. The post Journey of Metanoia appeared first on Open Table Metropolitan Community Church.

In this episode of The Vortex Apologetic, Beef and the Brain discuss the amazing footage of the interstellar "comet" 3I Atlas.  What is it?  Does NASA really know? What others are saying. Also, the whole conundrum of the Epstein files. Mamdani meets with Trump.  Then, a record breaking fast by "Prophet" Elijah from Angola!  And a few other tidbits!  As always, Tune in, listen and be a Berean!     Episode recorded on November 22, 2025

Like the Prophet Elijah who stood in the gap interceding on behalf of the nation for God to send rain to end the drought, we too are called to the ministry of intercession. Interceding on behalf of others with a heart of compassion can be the difference in them experiencing breakthrough. God is still looking for intercessors to stand in the gap. 

A Sermon for the Sixteenth Sunday after Trinity Ephesians 3:13-21 & St. Luke 7:11-17 by William Klock “The next day,” says St. Luke in our Gospel lesson, “Jesus went to a town called Nain.”  No doubt to preach the good news that, in him, the God of Israel had finally come to his people to fulfil his promises to them.  No doubt to heal the sick or the blind or the deaf or whoever else came to him to be healed.  No doubt to cast our demons.  Not just to tell them that God's kingdom was breaking into darkness of the world, but to show them.  To make the sad things untrue, as Sam Gamgee put it so eloquently.  But I expect that Jesus was frustrated.  Sure, crowds were following him wherever he went, but they didn't get it.  They wanted their own personal miracle worker and, like the people in Nazareth, they got angry with him when he wouldn't stay.  They knew—because it was impossible to miss—that in Jesus light had come into the darkness.  They knew hope for the first time.  But their vision of God's light and life was just so, so, so small.  And then there were people like the scribes and Pharisees who were angry because, if he was the Messiah, he was doing it all wrong.  They couldn't see past their rules and boundaries.  They had no grasp of the great height and width and length and depth of the love of God.  They were thrilled to have Jesus wipe away their tears and make the sad things of their lives untrue, but they were still committed to, still doing the very things that made the sadness in the first place. Luke says here, in 7:11, that this happened on the “next day”.  It was the day before that Jesus had been met by the friends of a Roman centurion with a sick slave.  He got word that Jesus was on his way to his house to heal his slave and sent words to say, “No, don't come to my house.”  He knew that as a gentile he wasn't part of Jesus' mission.  “No, Jesus, just say the word and my slave will be healed.  I know you've got authority to do it.”  And Jesus stopped and marvelled.  He healed the centurion's slave, but he also turned and rebuked the crowd that was following him: “How is it that I've found more faith in this gentile than in you lot, in God's own people?” And now, it's the next day, and he's on his way to Nain and the crowd has followed him from Capernaum.  It's about five miles.  And all the way he's been teaching his disciples and anyone else within earshot who will listen.  I expect Jesus was trying to broaden their vision of the kingdom and what it all meant.  And then they arrived at the city gate.  Luke writes, “As he got near the gate of the city, a young man was being carried out dead.  He was the only son of his mother, and she was a widow.  There was a substantial crowd of townspeople with her.” From a distance Jesus noticed that the town gate was unusually quiet and now he sees why.  Or maybe he heard it before he could see it, because as they got to Nain they met a burial procession coming through the gate.  There was the stretcher being carried by pallbearers and on it was the body of a young man.  Following behind was his mother, crying her eyes out and wailing loudly.  I wonder if Jesus knew them.  Nain wasn't far from Capernaum or from Nazareth, so it's entirely possible that Jesus knew these people or, at least, knew who they were.  Luke knew enough about them to report that the woman was a widow and that the young man was her only son.  Her husband was dead and now so was her only son and that meant that she was destitute.  That meant that she was without hope. The whole town was gathered and they wept and they wailed loudly so that she could weep without embarrassment.  They were on their way to the burial plot outside town.  There would have been a little cave.  Sort of a family plot, with the bones of her husband's ancestors.  Some time before she'd made this trip with her son by her side as the mourners carried her husband to that little cave and laid him to rest.  Eventually, she had gone and put his bare bones in a box, leaving the burial shelf empty.  And today she would put her son there.  And then what?  Come harvest time, she'd have to join the poor, gleaning in the fields and the vineyards, collecting whatever was left behind by the harvesters.  And she prayed no one would come to seize her house and turn her out into the street. And seeing her, Jesus knew her grief.  He knew her hopelessness.  And I wonder what went through his head.  Did he recognise an opportunity here to make a point about the bigger, deeper, wider meaning of the kingdom for the crowd following him?  I suspect it occurred to him.  But I think, more than anything, Jesus saw in this woman the pain and the sorrow and the tears of this fallen and broken world and he was overcome with love—because that's who he was.  The widow and the orphan have always had a special place in God's heart.  How they were treated was always—and still is—emblematic of whether or not the people had the heart of God themselves.  And so I think it was simply the most natural thing in the world for the heart of Jesus to be overwhelmed with love and pity for this woman and he simply did what came naturally to him. Luke writes, “And when the Lord saw her, he was very sorry for her.  ‘Don't cry,' he said to her.  Then he went up and touched the stretcher and the people carrying it stood still.” That would have been bad form for anyone else, but not for Jesus.  I still expect people were shocked.  You didn't get in the way of a funeral procession then any more than you do now.  But to touch the stretcher—that would render him unclean.  So the crowd watched in surprise or shock as Jesus stopped the procession.  And they heard him say to the woman, “Don't cry.”  And I can only imagine what they were thinking when he then went to the dead boy and said, “Young man, I say to you, ‘Get up!'”  They'd seen Jesus do some amazing things.  They'd seen him heal the sick and the blind and the lame, but could he actually raise the dead?  That was kind of over the top, even for Jesus.  And yet…there were stories from the old days.  Could the things in those old stories happen again? These people were deeply steeped in the scriptures and some of them must have recognised that what Jesus was doing had echoes of the stories they knew so well.  I say that because Luke recognised the parallels and makes a point of reporting this story very deliberately so that it echoes the stories of the prophets Elijah and Elisha—particularly Elijah in 1 Kings 17. Nine hundred years before, King Ahab had ruled Israel.  He was the latest in a line of wicked kings who did what was evil in the sight of the Lord.  Ahab built an altar to the Canaanite fertility god Baal in the Lord's temple and he led the people into idolatry and all sorts of unspeakable evils.  First Kings says that Ahab did more to provoke the Lord, the God of Israel, to anger than all the kings of Israel before him.  And so the Lord visited his people with a drought and the drought brought with it a famine.  And the Lord announced that drought and famine through the Prophet Elijah, whom he sent to the king.  Of course, that made Elijah rather unpopular with the king, so the Lord first led him to a hiding place in the wilderness, where he sent ravens to bring him bread and meat each morning and evening and where he could drink from a creek.  But when the creek dried up, the Lord sent him to the home of a widow and her only son. The widow had nothing left but enough flour and oil to make a small loaf of bread.  When Elijah met her, she was planning to bake the bread for herself and for her son as a last meal.  Then they would die.  But the Prophet told her to bake the bread for him in faith.  If she did that, he said, the Lord would keep her jars of flour and oil full as long as the famine lasted.  And so, in faith, she did as he told her and, in response, the Lord provided.  All through the famine the Lord took care of her.  Neither the flour nor the oil ran out. And then one day that poor widow's son became ill and died.  And she forgot all that the Lord had done through Elijah to keep her and her son alive and she berated the Prophet for bringing this on her.  And so Elijah took the boy and laid him on his bed, and stretching himself over the boy three times, he pleaded with the Lord to restore his life.  And the Lord heard and the boy rose up and Elijah took him to his mother.  When she saw her boy alive, she declared, “Now I know that you are a man of God, and that the word of the Lord in your mouth is truth.” That, of course, wasn't the end of the story.  This was all to spare Elijah from the wrath of King Ahab and eventually the Lord would send the Prophet back to the King to announce an end to the drought.  But it wasn't quite that simple.  The Lord told Elijah to challenge Ahab's pagan priests to a showdown.  Elijah would give them a chance to build and alter, offer a sacrifice, and to pray to Baal to end the drought, before building his own altar, offering a sacrifice, and praying to the Lord.  On the mountain, Baal's priests proved their god's impotence, while the Lord visited his people: sending down fire to consume Elijah's offering and then causing it finally to rain, while his priests slaughtered the priests of Baal who had led the people of Israel into idolatry. The story of Elijah and the widow of Zeraphath, situated in that bigger story of the God of Israel and the defeat of Ahab and his false god, it was a story about the Lord's love.  About the Lord's love for his people—a love so great that he would not let an evil king lead them off forever into idolatry and evil.  It was about the Lord's love for the poor and destitute.  And it was a story of hope.  The Lord will not let his people languish forever in sin and darkness and hopelessness.  When the time is right, he will visit his people, he will deal with sin and death, he will wipe away the tears, and he will set the world to rights. And it was that vision of the love of God that the people around Jesus—most of them, at any rate—it was that great vision of the love of God and the restoration of all things that they lacked.  When the Messiah came, they struggled to see him as anything more than their personal miracle-worker.  When it came to setting things to rights, they had trouble seeing any further than their desire for the Messiah to rain down fire and brimstone on the Romans and their pagan allies.  There were all these interest groups in Israel, from the Pharisees to the Sadducees, from the Essenes to the Zealots (well, the Zealots would come a few decades later, but their spiritual fathers were there in Jesus' day).  And they all had their own vision of what the Messiah would be and what he would do and what it would look like when the Lord finally came to visit his people.  And their visions of all of that were just so incredibly small and self-centred and lacking in grace and with no real grasp of how truly deep and wide the love of God is.  The crude idolatry that Israel had known in Elijah's day was long gone from Israel, but a more subtle idolatry had taken its place and it blinded people to who Jesus really was and what God was doing through him. But this day the God of those old “fairy tales” was going to burst into the present—like King Arthur returned to rescue Britain in its darkest hour.  That day at the gate of Nain, Jesus—like Elijah and like Elisha (that's another story Luke echoes, but we don't have time for this morning)—Jesus stopped the pallbearers, put his hands on the stretcher, and said to the dead boy, “Get up!”.  And instead of uncleanness passing from the dead boy to Jesus, the life of the living God passed from Jesus to the dead boy and, Luke tells us, “The dead boy sat up and began to speak, and he gave him to his mother.”  And her tears of sorrow turned in tears of joy.  Jesus not only raised her son, but he also gave the womam back her own life.  But the bigger thing, at least for Luke, was the response of the crowd.  “Fear”—or maybe better great awe—“came over all of them.  They praised God.  ‘A great prophet has risen amongst us!' they said.  ‘God has visited his people!'  And this report went out about him in the whole of Judaea and the surrounding countryside.” Many wondered if the God of those old stories was real.  They hadn't heard a prophet speak in centuries.  The same went for the raising of the dead.  And the glory cloud, God's presence in the temple, had been gone for five hundred years—if it had ever been there at all.  But now they knew.  The God of Israel was real and alive and he was working through Jesus.  But did they really get it now?  Yes and no, I think.  Even the disciples wouldn't really and fully get it until after they'd encountered Jesus risen from death.  And even then, they wouldn't really, really get it until Pentecost and the sending of the Spirit.  But Luke does seem to be saying that the people “got it” more than they had before.  They stood in awe because they knew they were somehow and in some way either in the presence of the God of Israel or in the presence of this representative and one who had his power and authority.  They knew they had seen God at work and so they praised him.  And when they proclaimed that a great prophet had risen up amongst them and that God has visited his people, they were exuberantly proclaiming that they now knew that God had once again come into the darkness to set things to rights like he had done back in the days of Elijah, because only the living God has such power over death.  And so they cheered even if they didn't understand or even if they still had messed up ideas about what it all meant or how it would play out.  They knew that in Jesus God had come to fulfil his promises: to right the wrongs, to wipe away the tears, and I think with this latest miracle, the hope dawned in some—maybe even many—that Jesus had come to defeat even death itself. It's important that in telling the story, Luke doesn't just look backward to Elijah.  The story echoes back into Israel's past, but it also looks forward.  Because Luke also deliberate tells this story in a way that anticipates the story we know so well, the story to which all of this is leading.  We meet Jesus at the cross, where sin and death did their worst, where Mary wept as he died.  And then, three days later as Jesus burst from the tomb alive again, having conquered both sin and death; as he wipes away the tears of another Mary, who mistook him for the groundskeeper because he was there tending the garden, like Adam restored to Eden. Brothers and Sisters, it's the final story, the climax of the Gospels, the story to which all these others lead us, it's there that we're confronted once and for all by the love of God made manifest in Jesus.  God gives his son to die in order to set the world to rights, in order to defeat sin and death, and he does it for the very people who broke his creation and brought sin and death into it when they rebelled against him.  That's love—and grace and mercy and patience and so much more—but above all it's love.  And Brothers and Sisters, it's love that overwhelms absolutely everything it encounters.  It's the love that finally opened the eyes of Jesus' disciples to understand that the Messiah wasn't their personal miracle worker or that he belonged to Israel alone—to set them on the top of the heap while raining down fire and brimstone on the gentiles.  No, the love of God made manifest in the crucified and risen Jesus is the love that reveals a plan to redeem not only Israel, but the nations and even creation itself.  And a love that will spare nothing to do so.  It was that love, encountered in the risen Jesus, that opened the eyes of Paul and turned him from being a persecutor of Jesus' people to being an evangelist, an apostle, a gospeller of the gospel—proclaiming the good news of this love made manifest in the death and resurrection of Jesus to the nations. Paul knew that this love that is already in the process of setting the world to rights, is the same love that will—if we can only begin to grasp its depths—this love will set us to rights.  This love will realign our affections and purge us of our idolatries and our sins.  This love will reveal the values and systems and plans and things of this old evil age to be the worthless garbage they are and will set our hearts and minds on God and on his kingdom.  But for that to happen we have to truly encounter God's love in Jesus.  This is why Paul, in our Epistle today from Ephesians, wrote to struggling Christians to say, “This is my prayer: that [God] will lay out all the riches of his glory to give you strength and power, through his Spirit, in your inner being; that the Messiah may make his home in your hearts, through faith; that love may be your root, your firm foundation; and that you may be strong enough (with all God's saints) to grasp the breadth and length and height and depth, and to know the Messiah's love—though actually it's so deep that nobody can really know it!  So may God will you with all his fullness.” Brothers and Sisters, if we are still invested in sin, if we are still invested in ourselves, if we are still invested in the things of this age, if we are still looking for philosophy or science or politics or economics to set this broken world to rights, we need instead to focus all the more on Jesus and the cross and to plumb the depths of God's love revealed there until our hearts are aligned with him and with his new creation. We need to steep ourselves in the love of God that we might know the riches of his glory—riches so great, a vision of new creation so glorious, of all the sad things of this world made untrue—that we fall in love with it and let go all our idols.  A pearl of great price so beautiful that we give up everything to have it.  But Brother and Sisters, instead we too often lose sight of that vision as we're overcome by the sadness and the pain and the darkness around us.  Our faith stumbles and we stop being the on-earth-as-in-heaven people that Jesus and the Spirit have made us.  We let the idols creep back in, and we start looking to them—to the things of this fallen world—as the way out and as our hope.  And we align ourselves with the very things that have corrupted God's creation, with the very things that hurt our relationships, and that keep us and the people around us from flourishing in God's goodness.  In the face of greater evils, we accept the lesser and we do it over and over and over until we've embraced idolatry, lost our vision of God's new creation, and forgotten the true power of the good news of God's love in Jesus. The solution, Brothers and Sisters, as St. Paul says so often, is to keep our eyes on Jesus and on his kingdom.  To daily plumb the depths of the love of God made manifest in Jesus, crucified and risen.  If you struggle with sin, if you struggle with selfishness, if you struggle with idolatry, if you struggle to keep God's new creation at the centre of your vision, if your hope is not in Jesus and Jesus alone, hear Paul's words today: let the love of God in Jesus be your root and your firm foundation. Let's pray: O Lord, let your continual pity cleanse and defend your church; and because it cannot continue in safety without your aid, protect it by your help and goodness for ever, through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Pastor Clark

King Ahaziah's Mistake and Elijah's ProphecyIn this episode, the story of King Ahaziah from the Bible is discussed. Instead of calling on God for healing, Ahaziah sought help from Beelzebub, a false god. This angered God, who then sent the prophet Elijah to convey a message to the king. Elijah informed Ahaziah that because he trusted in a false god rather than God, he would not recover from his illness and would die. The episode delves into the details of this biblical encounter and its implications. Download the Relationship Rescue Plan to help you trust God in marriage, parenting, dating and spirituality.00:00 The King's Betrayal: Turning to False Gods00:27 Elijah's Prophetic Message01:55 The King's Fate Sealed02:21 The Final Confrontation

From Elijah on Mount Carmel, to Jesus flipping tables, in this message Teegan calls out lukewarm faith and encourages us to step into bold obedience.

The helicopter crash and other recent tragedies were clear prophecies from God to some of us prophets, but Dampare's warnings have forced us into silence. - Prophet Elijah Opoku, founder of House of Fire and Anointing Ministry

A study of the Prophet Elijah and 1 Kings 18. 

GOD CARES ABOUT THE FINANCIAL AND MATERIAL WELL-BEING OF HIS PEOPLE.  HE PROVIDES, BLESSES AND EVEN MULTIPLIES RESOURCES SUPERNATURALLY.

THE LIFE OF PROPHET ELIJAH OFFERS A VALUABLE ASPECT OF HOW NEW TESTAMENT BELIEVERS MUST RELATE WITH GOD.

Deep in the heart of Israel, God desires to be known by His chosen people.  Revealing Himself to Moses as Yahweh, the Great I Am, a name too holy to utter, the Israelites call Him Jehovah.  Throughout the Old Testament, Jehovah responds to the faith of His people and shows Himself strong on their behalf.  In remembrance of Jehovah's power and love, the people give Him additional names describing His ability and willingness to help in their lives.  Each name describes the nature of the One True God!  Each is Jehovah!  Together, they are the J-Team!The son of the widow woman, whom God used to feed and provide a place for the Prophet Elijah to live, became very sick one day… and died.  His mother brought him to Elijah.#kids, #biblestoriesforkids, #storiesforkids,#bedtimestoriesforkids, #storiesforchristiankids, #biblelessonsforkids, #bestronginthelord, #namesofgod, #jehovahrapha, #thelordgodalmightyourhealer, #healing, #jesusourhealer,  #fishbytesforkids, #fishbytes4kids, #fishbites4kids, #ronandcarriewebb, #roncarriewebb

The son of the widow woman, whom God used to feed and provide a place for the Prophet Elijah to live, became very sick one day… and died. His mother brought him to Elijah. Deep in the heart of Israel, God desires to be known by His chosen people. Revealing Himself to Moses as Yahweh, the Great I Am, a name too holy to utter, the Israelites call Him Jehovah. Throughout the Old Testament, Jehovah responds to the faith of His people and shows Himself strong on their behalf. In remembrance of Jehovah's power and love, the people give Him additional names describing His ability and willingness to help in their lives. Each name describes the nature of the One True God! Each is Jehovah! Together, they are the J-Team! #kids, #biblestoriesforkids, #storiesforkids,#bedtimestoriesforkids, #storiesforchristiankids, #biblelessonsforkids, #bestronginthelord, #namesofgod, #jehovahrapha, #thelordgodalmightyourhealer, #healing, #jesusourhealer, #fishbytesforkids, #fishbytes4kids, #fishbites4kids, #ronandcarriewebb, #roncarriewebb

Lesson 4 - An Example in Perseverance1 Kings 21:1-28; 1 Kings 19:19-21 and 2 Kings 2:1-15. Elijah was an incredible man of prayer. He knew what it was like to persevere even when he was hated and rejected for his relationship with God. Choosing not to see it as the end of his usefulness to God, he was willing to see God's bigger picture and humbly invest in the life of his successor, Elisha.

Lesson 3 - When Fear Overwhelms and Depression Sets In1 Kings 18:40-19:18.As Christ followers, we know that the extremes of life teach us to trust Him, they draw us closer to Him, and conform us to His likeness. Elijah shows us what to do when those dark moments happen in our lives. God is never going to forget us! In fact, the Lord often uses those valleys to take us on to higher places, if only we will put our trust in Him and obey His Word.

Lesson 21 - An Exceptional GodKings 17:12-18:40.Elijah knew that nothing is impossible for God. In his encounter with the prophets of Baal we learn the truth that all religions are not the same and that enthusiasm and great activity are not always signs of spirituality! The prophets of Baal were no doubt sincere in what they believed, but it is possible to be sincerely wrong! People can have faith, but what truly matters is the object of that faith!

Lesson 1 - An Ordinary Man1 Kings 17:1-15.We know nothing about the Prophet Elijah other than he came from the town of Tishbe in Gilead. No one knows about his family or his education, all we do know is that he was rather an odd character! But his life teaches us that God knows how to raise up leaders when they are needed, and that He can use anyone — even a person from absolute obscurity — to do His will!

This Sunday's Podcast message addresses, several unique characteristic traits of the anointed Prophet Elijah. Join as I speak regarding those characteristics and see if any sound like some from this Age.Scriptures that were mention in this message: James 5:17, 1 Chro 8:27, 1 Kings 18:46, 1 Kings 17:3, 1 Kings 19:8, 1 Kings 19, 1 Kings 19:10, & verse 14, 1 Kings 17:1 & verse 21, 1 Kings 18, 1 Kings 18:37, 1 Kings 17:22, 1 Kings 18:22, Transfiguration: Luke 9:28-36, Love The LORD, Deu 6:5, Matt. 22:37-40, Mark 12:30-31.Joyful! Evangelist Laverna Spain. Become a supporter of this podcast: https://www.spreaker.com/podcast/faith-of-a-mustard-seed-messages-of-faith-through-challenges--4257220/support.

Prophet Klomega brought an inspiring word on Destiny Helpers and the type of people yopu need in your life. The 3 mentioned were Divine Connectors, Gifted People and Burden Bearers. 

October 30, 2024 --- Support this podcast: https://podcasters.spotify.com/pod/show/stjohnrandomlake/support

Today's Talmud pages, Bava Batra 94 and 95, tell the story of a strange way to resolve a financial dispute involving locking some of the money up and waiting for the Prophet Elijah to return to earth and adjudicate. Rabbi Dovid Bashevkin joins us to explain why waiting for the Messiah is really an invitation for all of us to mend our ways here in this world. What would you do differently in your own life once the Messiah arrives? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. We think that you may also enjoy Liel's new book How the Talmud Can Change Your Life: Surprisingly Modern Advice from a Very Old Book, available directly from the publisher, or wherever you purchase books. Listen to the Testimonies Archive, a partnership between Tablet Studios and the USC Shoah Foundation, for eyewitness audio accounts from Israel in the wake of the Oct 7 Hamas attacks. Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Thank you for listening to our Surge Church Podcast. It is striking to recognize the prophetic parallels between The Days Of Elijah and today. In this message, Brad Sullivan provides point by point prophetic links we see manifesting today that were dominate in the Days of the Prophet Elijah and what our response as believers should be. 

Luke 3:1-6 1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, 2 while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness. 3 And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, 4 as it is written in the book of the words of Isaiah the prophet, saying: "The voice of one crying in the wilderness: 'Prepare the way of the LORD; Make His paths straight. 5 Every valley shall be filled And every mountain and hill brought low; The crooked places shall be made straight And the rough ways smooth; 6 And all flesh shall see the salvation of God.' "   Luke is presenting the historical Jesus to us as the perfect Son of Man and reminding us at the same time that Jesus is the sinless Son of God. God Himself robed in human flesh! In chapters one and two, Luke records the details of the births of John, the son of Zacharias, and Jesus, the Son of God! After a brief account of Jesus being taken to the Temple as a twelve-year-old boy, Luke now jumps forward thirty years and describes the beginning of the ministries of both John and Jesus.   When John the Baptist appeared on the scene, no prophetic voice had been heard in Israel for 400 years. His coming was a part of God's perfect timing, for everything that relates to God's Son is always on schedule (Gal. 4:4; John 2:4; 13:1). The "silent years" were nearly over. God was about to speak again, first through a prophet and then through His Son. Because of this fact and because it was so important, Luke carefully dates the event. He tells us specifically that John's ministry began in the fifteenth year of Tiberius Caesar was between A.D. 28/29.   In his introduction to the ministries of John and Jesus, Luke named seven different men in Luke 3:1-2, including a Roman emperor, a governor, three tetrarchs (rulers over a fourth part of an area), and two Jewish high priests. But God's Word was not sent to any of them! Instead, the message of God came to John the Baptist, a humble Jewish prophet.   So, Luke amasses all of this weight of historical evidence to document the sudden appearance of John with his rousing cry: "Repent!" An emperor, a governor, three tetrarchs, and two high priests, all to introduce the man who was, by all outward appearances, just a backwoods, desert preacher. But what a man! And what a preacher! And what a message!   Notice how John came in verse 3.  He came resembling the Prophet Elijah in manner and dress (Luke 1:17; Matt. 3:4; 2 Kings 1:8). John came to the same area “in the wilderness” near the Jordan River where Elijah had ascended into heaven in a chariot of fire, preaching and baptizing. He announced the arrival of the kingdom of heaven (Matt. 3:3) and urged the people to repent. Centuries before, Israel had crossed the Jordan (a national baptism) to claim their Promised Land. Now God summoned them to turn from sin and enter His spiritual kingdom.   Keep in mind that John did much more than preach against sin; he also proclaimed the Gospel. The word preached in Luke 3:18 gives us the English word evangelize ("to preach the Good News"). John introduced Jesus as the Lamb of God (John 1:29) and told people to trust in Him. John was only the best man at the wedding: Jesus was the Bridegroom (John 3:25-30). John rejoiced at the opportunity of introducing people to the Savior, and then getting out of the way.   Yes, the Word of God came to John, and he began to preach! Today, the Word of God, (the Bible in your hands), will come to you if you will take the time to read and receive it! And Jesus, the Living Word, will come to you and abide in your heart if you will repent, believe and receive Him!   God bless!

Have you ever witnessed a biblical site in person? If not, you'll hear what it would be like as William Varner shares his experience and journey through academia and faith.  As a professor of biblical languages and Bible exposition at The Master's University and former director of the IBEX program, Varner illuminates the world of biblical studies, faith, and firsthand accounts of sacred sites. Having written over 100 published articles in scholarly and popular magazines and authored The Chariot of Israel: Exploits of the Prophet Elijah, The Way of the Didache, and Handbook for Praying Scripture, Varner is well-respected in his field. Tune in for profound insights into Israel's history and so much more, including: What it's like being a Christian in secular settings and the challenges it presents Unique insights into Varner's faith journey The transformative experience of witnessing Biblical sites firsthand Interested in learning more about Varner and his work? Press play now! Episode also available on Apple Podcasts: https://apple.co/38oMlMr

Have you ever faced a situation that left you paralyzed by fear? In this powerful message, Pastor Nate shares a deeply personal story of a health scare that brought him face-to-face with overwhelming anxiety. Drawing parallels to the life of the Prophet Elijah, Pastor [Name] explores how fear can cripple us, but how faith in God's guidance can empower us to face our greatest challenges.In this installment of the CONFIDENT series, we'll dive into 1 Kings 18:1-15, where Elijah's courage in confronting King Ahab offers profound lessons for our own lives. Discover the importance of listening to God's guidance, taking faithful risks, and standing firm in the midst of fear. Whether you're facing a health crisis, financial stress, or any other life challenge, this message will encourage you to trust God and find the strength to move forward with faith and courage.For prayer, giving, and to stay connected, please visit: https://www.cccgreeley.orgDiscussion Guide: https://www.cccgreeley.org/wp-content/uploads/2024/08/2024-8-31-9-1-Group-Discussion-Questions.pdfDiscover Exciting Events Kicking Off in September!: https://mailchi.mp/cccgreeley/weekly-digital-newsletter-685585Christ Community Church – Greeley, CO

My God is God—and yours isn't! That was the message of the Prophet Elijah—and the message of God's Elijah Work today. The Former Prophets

In this conversation, we connect with William Varner, a professor of biblical languages and Bible exposition at The Master's University and former director of the IBEX program. With three master's degrees, a doctorate, and seven years of pastoral experience in Pennsylvania, William's academic and spiritual journey took a transformative turn during his first trip to Israel — a journey that reshaped his entire approach to ministry. William has authored a rich array of works, including The Chariot of Israel: Exploits of the Prophet Elijah, The Way of the Didache, and Handbook for Praying Scripture. With over 100 articles published in both academic journals and popular magazines, his expertise is widely recognized in academic and Biblical communities alike. His 17 years of experience in Jewish ministry in Israel have endowed him with profound insights into the geography and history of the region, which he shares with students from across the world to this day…. Jump in now to find out:  What attracted William to Biblical studies.  An inside look at William's faith journey. How Christians are perceived and treated in secular environments.  The eye-opening experience of witnessing Biblical monuments in person.  Want to learn more about William and his work? Click here now! Episode also available on Apple Podcasts: https://apple.co/30PvU9C

It may come as a surprise to some . . . it may be welcome confirmation for others . . . but believers can get depressed. Yes, there are numerous Scriptures about joy and contentment, but we're humans living in mortal bodies, in challenging times. Well today on A NEW BEGINNING, Pastor Greg Laurie focuses on a depressing time in the life of the great prophet Elijah, and highlights a number of practical principles to help us in our times of challenge. You might want to take some notes. Listen on harvest.org --- Learn more and subscribe to Harvest updates at harvest.org A New Beginning is the daily half-hour program hosted by Greg Laurie, pastor of Harvest Christian Fellowship in Southern California. For over 30 years, Pastor Greg and Harvest Ministries have endeavored to know God and make Him known through media and large-scale evangelism. This podcast is supported by the generosity of our Harvest Partners.Support the show: https://harvest.org/supportSee omnystudio.com/listener for privacy information.

It may come as a surprise to some . . . it may be welcome confirmation for others . . . but believers can get depressed. Yes, there are numerous Scriptures about joy and contentment, but we're humans living in mortal bodies, in challenging times. Well today on A NEW BEGINNING, Pastor Greg Laurie focuses on a depressing time in the life of the great prophet Elijah, and highlights a number of practical principles to help us in our times of challenge. You might want to take some notes. Listen on harvest.org --- Learn more and subscribe to Harvest updates at harvest.org A New Beginning is the daily half-hour program hosted by Greg Laurie, pastor of Harvest Christian Fellowship in Southern California. For over 30 years, Pastor Greg and Harvest Ministries have endeavored to know God and make Him known through media and large-scale evangelism. This podcast is supported by the generosity of our Harvest Partners.Support the show: https://harvest.org/supportSee omnystudio.com/listener for privacy information.

God's training - example of prophet Elijah. This message was shared by Bro. Theodore Andoseh, during the leaders' bible camp in Koume from the 1st - 15th of August 2024

Mountains play a prominent role in Carmelite Spirituality and in Prayer.  What does the mountain represent?  In the scriptures, we read about the Prophet Elijah and mountains.  What did the mountains represent for Elijah?  Even our Lord went to the mountains many times in His life.  How does that connect to our lives today?

How did the title of Our Lady of Mt. Carmel come about?  What is the connection with the Prophet Elijah?  How did the spirituality of Elijah spread across the world?  What happened on July 16th that is so significant to Carmelites?  What is the connection of Our Lady of Mt. Carmel to the Church approved apparitions of Our Lady in Lourdes and in Fatima?  How are we connected today?

Hey good people! This week's episode was a hard one to make. We're living in unprecedented times. So many of us are struggling with so many things and it makes it difficult for us to choose faith. Faith requires full surrender, while fear gives us a bit of control. Fear gives us the ability to manage our outcome, even if it's not ideal.But my prayer for you is that you glean from the widow that the Prophet Elijah asked for water and bread. My prayer is that you trust God with it all, despite what it looks like. My prayer is that faith becomes your first option and not your last resort. My prayer is that you spend more time resting in God's presence and less wrestling with what He's already worked out in His Sovereignty.Reference Scriptures: 1 Kings 16-171 Peter 5:7Philippians 4:6-8

Elijah was a prophet who faced immense challenges and discouragement. Discover how God provided for him physically and emotionally, even in his darkest moments and during a period of widespread idolatry in Israel. We see Elijah's strength in challenging the prophets of Baal, but also his vulnerability when he feels alone and exhausted. Through his journey, we learn that God cares for us in all aspects, offering nourishment for our body and presence during times of despair.Key Takeaways:Even the most faithful can feel discouraged.God provides for both our physical and emotional needs.We are never truly alone in our struggles.God's voice might come in unexpected ways, like a gentle whisper.1 Kgs. 19:3-13 // Rachel NesseRelated SearchesElijah and the prophets of Baal, Bible stories about Discouragement, Feeling alone in your faith, How does God care for us?SERMON NOTES (YouVersion): https://bible.com/events/49281458PRAYER REQUESTS: https://ccefc.ccbchurch.com/goto/forms/2542/responses/new24.07.07Kings: Elijah [Kings: 06]

Most Christians have at least some knowledge of prophecy and of our Lord's second coming. The Bible, however, teaches that the ancient Prophet Elijah may also come again. Confirmation of this seldom-heard teaching comes from an unlikely sourceancient Jewish tradition! To support this ministry financially, visit: https://www.oneplace.com/donate/1094/29

Most Christians have at least some knowledge of prophecy and of our Lord's second coming. The Bible, however, teaches that the ancient Prophet Elijah may also come again. Confirmation of this seldom-heard teaching comes from an unlikely sourceancient Jewish tradition! To support this ministry financially, visit: https://www.oneplace.com/donate/1094/29

Most Christians have at least some knowledge of prophecy and of our Lord's second coming. The Bible, however, teaches that the ancient Prophet Elijah may also come again. Confirmation of this seldom-heard teaching comes from an unlikely sourceancient Jewish tradition! To support this ministry financially, visit: https://www.oneplace.com/donate/1094/29

Most Christians have at least some knowledge of prophecy and of our Lord's second coming. The Bible, however, teaches that the ancient Prophet Elijah may also come again. Confirmation of this seldom-heard teaching comes from an unlikely sourceancient Jewish tradition! To support this ministry financially, visit: https://www.oneplace.com/donate/1094/29

Most Christians have at least some knowledge of prophecy and of our Lord's second coming. The Bible, however, teaches that the ancient Prophet Elijah may also come again. Confirmation of this seldom-heard teaching comes from an unlikely sourceancient Jewish tradition! To support this ministry financially, visit: https://www.oneplace.com/donate/1094/29

Most Christians have at least some knowledge of prophecy and of our Lord's second coming. The Bible, however, teaches that the ancient Prophet Elijah may also come again. Confirmation of this seldom-heard teaching comes from an unlikely sourceancient Jewish tradition! To support this ministry financially, visit: https://www.oneplace.com/donate/1094/29

Most Christians have at least some knowledge of prophecy and of our Lord's second coming. The Bible, however, teaches that the ancient Prophet Elijah may also come again. Confirmation of this seldom-heard teaching comes from an unlikely sourceancient Jewish tradition! To support this ministry financially, visit: https://www.oneplace.com/donate/1094/29

2 ND KINGS Week 4, chapter 3 Beginning in 2 nd Kings Chapter 2, the beginning of the end of the Prophet Elijah's reign as the highest and chief prophet among the many prophets of Israel and Judah was commenced. Eliyahu (Elijah), Elisha's former master, who had been mysteriously removed from earth by God in […] The post Lesson 4 – 2 Kings 3 appeared first on Torah Class.

Lesson 4 – 2nd Kings 3 2 ND KINGS Week 4, chapter 3 Beginning in 2 nd Kings Chapter 2, the beginning of the end of the Prophet Elijah's reign as the highest and chief prophet among the many prophets of Israel and Judah was commenced. Eliyahu (Elijah), Elisha's former master, who had been mysteriously […] The post Lesson 4 – 2nd Kings 3 appeared first on Torah Class.

Pastor Kaci shares an inspiring message about how God sees where you are and knows what you need because He cares about you. We can learn and gleam from Prophet Elijah's life, as he had high mountaintop experiences and low valley moments, but God was still gracious and compassionate to take care of him. There are moments in our journey when we need to just stop, Look, and listen.

Pastor Kaci shares an inspiring message about how God sees where you are and knows what you need because He cares about you. We can learn and gleam from Prophet Elijah's life, as he had high mountaintop experiences and low valley moments, but God was still gracious and compassionate to take care of him. There are moments in our journey when we need to just stop, Look, and listen.

Sunday! Sunday! Sunday! Elijah is Coming!!!Topics in this episode include epiphanies in Dubliners, the transformative power of peristalsis, Leopold Bloom and the Prophet Elijah, the peculiar tale of John Alexander Dowie, God's bloodlust, the also peculiar history of the Salvation Army, what religion and advertising have in common, phosphorescence, polygamy, monster trucks, Bloom as a redeemer for Ireland, and the surprising origin of the city of Zion, Illinois.Support us on Patreon to access episodes early, bonus content, and a video version of our podcast.On the Blog:Elijah is coming! Is Coming!! IS COMING!!!Blooms & Barnacles Social Media:Facebook | Twitter | InstagramSubscribe to Blooms & Barnacles:Apple Podcasts | Spotify | YouTube