Podcasts about scripture exodus

Sermon by senior pastor, Rev. Dane Womack. Scripture: Exodus 16:11-12, 21-30, 20:8-11 and Matthew 4:1-11.

Sermon by senior pastor, Rev. Dane Womack. Scripture: Exodus 16:11-12, 21-30, 20:8-11 and Matthew 4:1-11.

7 key takeaways from this study God measures hearts more than amounts. The half-shekel ransom (Exodus 30) and the widow's two coins show that what matters most is heart posture, not the size of the gift. Rich and poor gave the same ransom; the widow gave “all she had.” Ransomed people are called to purposeful service. Exodus' census (ransomed out of Egypt) and Numbers' census (selected for battle) show a pattern: God rescues first, then deploys. Freedom from bondage leads into a calling, not passive comfort. Stewardship exposes our true priorities. In 2Kings 12, the priests gladly received money but failed for 23 years to repair God's house. Their inaction revealed where their real priorities lay — they were comfortable with the system but not committed to the mission. Accountability protects both people and God's reputation. The methods in 2Kings 12 and Ezra 8 (lockbox, multiple money counters, clear procedures) and Paul sending Titus with the gift (2Corinthians 8–9) show that transparent handling of resources is a spiritual duty, not just a business best practice. Holy things must not be made common. The anointing oil and incense (Exodus 30) were not to be copied or commercialized. When what is holy is treated as common — whether smells, symbols, or God's name. It confuses the nations and distorts who God is. Priests (and all leaders) must align hearing, doing, and walking. The blood on the ear, thumb, and toe (Leviticus 8) pictures shema (hear), asah (do) and halach (walk). Leaders who moralize a lot and don’t do it themselves (Matthew 23) misrepresent God as badly as corrupt priests in Israel's history. Where your treasure goes, your heart follows. Messiah's teaching (“where your treasure is, there your heart will be also,” Matthew 6) ties together money, time, talents, and calling. Investing in God's kingdom — with resources, energy, and obedience — shapes and reveals the direction of the heart. In this study, we’ll explore how Adonai ransoms His people, calls them to serve, and then examines how they steward what He places in their hands. Are God's people really “all in” for the Kingdom of Heaven, or just loosely involved (even apathetic) with their surplus? Where Your Treasure Is: The Heart of the Matter “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also.“ Matthew 6:19-21 NASB95 This is not merely about financial giving. It is about what a person values most — where their mind, emotions, and will (collectively, the “heart”) are oriented. Treasure may include: Money Time God-given talents and skills Spiritual gifts Any “storehouse of value” entrusted by heaven Money is simply a representation of value — a “certificate of appreciation” or “certificate of completion” that says, “Someone did something I value.” That means the way people hold and use money reveals what they actually honor, trust, and love. Messiah's interaction about the Roman tax illustrates this (Matthew 22:15–22). When asked if taxes should be paid to Caesar, He requests a coin and asks whose image it bears. When they answer, “Caesar's,” He replies: “Then render to Caesar the things that are Caesar's; and to God the things that are God's.” Matthew 22:21 NASB95 Coins bear Caesar's image. Human beings bear God's image. The study suggests the real issue is not “Do we give money?” but “Do we give ourselves?” This ties identity (tzelem Elohim, God's image) to stewardship. The call is not just to manage finances well, but to align the whole self with the kingdom. Exodus 30: The Half-Sheqel Ransom and Atonement The first main text is Exodus 30:11–16, part of the Torah portion Ki Tisa (“when you lift up” or “when you take up”). Adonai commands Moshe to take a census of Israel, but it is done in a surprising way: Each man 20 years and older gives half a shekel It is called “a ransom for himself to the LORD” (Exodus 30:12) The rich may not give more, the poor may not give less (Exodus 30:15) The money funds the service of the Tent of Meeting and becomes “a memorial” (Exodus 30:16) The Hebrew expression מַחֲצִית הַשֶּׁקֶל makhatzit ha-sheqel (half the sheqel) is crucial. It is described as: A כֹּפֶר kofer (ransom) for each life A means of atonement. A safeguard “so that there will be no plague among them when you number them” (Exodus 30:12 NASB95). This census is not about demographic data but about redemption identity. The people of Israel have just been brought out of מִצְרַיִם Mitzrayim (Egypt, “the house of slavery/bondage,” Exodus 13:3, 14; 20:2; Deuteronomy 5:6; 6:12; 7:8; 8:14; 13:5, 10; Judges 6:8; Micah 6:4; Joshua 24:17; Jeremiah 34:13). They did not merely “leave” Egypt; Heaven ransomed them out of it. This frames salvation not as a casual rescue but as a price paid. A ransom implies: Something (or someone) has been taken A cost is demanded for release The redeemer absorbs that cost So each half-sheqel becomes a tangible reminder: You belong to the One who bought you out of slavery (1Corinthians 6:20; 7:23). At the same time, Scripture warns us about reducing people to money. Counting coins instead of persons is meant to protect against treating people as mere financial units. Later history shows what happens when societies start thinking that way — people become commodities, even less valued than money itself. Numbers 1: From Ransomed People to a Fighting Force The next major step is the census in Numbers 1:1–3. Again, Adonai speaks to Moshe in the wilderness of Sinai, but the purpose is different: “Take a census of all the congregation of the sons of Israel, by their families, by their fathers' households, according to the number of names, every male, head by head from twenty years old and upward, whoever is able to go out to war in Israel.” Numbers 1:2–3 NASB95 Here the key verb is פָּקַד paqad (often “to visit,” “to number,” or “to appoint/select”). The teacher emphasizes that this is not just counting; it is selecting and appointing. The pattern is: Exodus census: You are ransomed out of bondage. Numbers census: You are numbered/selected for battle. The move is from freedom received to freedom defended. The study notes that once Israel is free, the question becomes: Is this freedom worth fighting for, under God's mission and leadership? In the wilderness accounts, when the people balk at entering the land because of fear (Numbers 13–14), it exposes their lack of trust. They treat the mission as too costly, despite having been ransomed by great miracles. This parallels the life of a believer in Messiah: redeemed out of spiritual bondage, yet called into costly obedience, spiritual warfare, and faithful endurance — not mere spiritual tourism. Priestly Calling: Hearing, Doing, and Walking Two passages illustrate the ordination of Israel’s priests: Exodus 29:4–9 – Aharon and his sons receive garments, anointing, and a perpetual priesthood. Leviticus 8:23–24 – Blood is placed on: The lobe of the right ear The right thumb The big toe of the right foot Ancient Jewish commentators see in this a pattern: Ear – for hearing Thumb/hand – for doing Toe/foot – for walking These align with three key Hebrew concepts: שָׁמַע shama‘ (“to hear, listen, obey”) עָשָׂה asah (“to do, to perform”) הָלַךְ halakh (“to walk, to go”), from which הֲלָכָה halakhah (“way of walking/practice,” i.e., tradition) comes. Priests are thus marked to: Hear God's word Do what He commands Walk in ways that reflect His character When Messiah later critiques certain leaders (Matthew 23), saying they “say things and do not do them,” He is confronting a breakdown in this priestly pattern. Their halakhah (practical walk) contradicts the Torah and the heart of God, even if their words sound religiously correct. This priestly pattern extends to all who serve in the name of Yeshua. One cannot merely teach Torah, or speak of Messiah, while living a life that contradicts both. Hearing, doing, and walking must remain aligned. Holy Oil, Holy Incense, Holy Lives: Guarding What Belongs to God Alone Back in Exodus 30, here are the key characteristics of the anointing oil and incense used in the מִשְׁכָּן Mishkan (“dwelling place,” the Tabernacle): These mixtures are “most holy” (קֹדֶשׁ קָדָשִׁים qodesh qadashim, “holy of holies,” the same Hebrew term for the Most Holy Place of the Mishkan). They must not be copied for personal or commercial use They must not be applied to common people for their own pleasure. The concern is that what uniquely signifies the presence and authority of God could be trivialized, commodified or associated with corrupt behavior. Later archaeology finds household figurines and inscriptions combining the divine Name with “His Asherah,” suggesting syncretism (mixing of disparate belief systems) and distortion. When Israel took the symbols of the Mishkan and mixed them with pagan patterns, contemporary and later observers (namely, Bible-critical archaeologists) could conclude Israel was no different from the surrounding nations. This is an assemblage of pottery shards from a 8th century B.C. (900s) jar (titled Pithos A) found at the Kuntillet Ajrud site in the northeastern Sinai peninsula. The inscriptions show five figures, including a bull and a calf. A seated musician or weaver is to the right side of this reconstruction. The phrase above the figures includes the phrase “Yahweh of Samaria and his Asherah.” (Choi, Gwanghyun. “The Samarian Syncretic Yahwism and the Religious Center of Kuntillet Ajrud.” 2016) This warns against: Treating divine symbols, language, or worship styles as branding tools. Borrowing holy imagery to sell, entertain, or self-promote. Confusing people about who the God of Israel truly is. Holy things must remain holy, not because God is petty, but because misuse misrepresents Him. 2 Kings 12: The Priests Who Wouldn't Repair God’s House A parallel passage to Exodus 30:11–16 is 2Kings 12:1–16. It’s from a very messy political period in Israel's history: a divided kingdom north and south, coups, moral corruption led by idolatry. One of the few “good” kings, יוֹאָשׁ Yo'ash ( Jehoash/Joash) of Yehudah (Judah, southern kingdom), commands that: All money brought to the house of the LORD Census money Freewill offerings prompted by the heart Be used by the priests to repair the damages of the Temple On paper, this is ideal: those entrusted with God's house use God's people's gifts to maintain that house. But decades pass. By the 23rd year of Joash's reign, “the priests had not repaired the damages of the house” (2Kings 12:6). The king confronts יְהוֹיָדָע Yehoyada‘ (Jehoiada) the priest and the others: Why haven't you repaired it? The text implies: Money flowed in. Repairs did not happen. The priests eventually agree, likely under Yoash’s coercion, to stop receiving repair money and stop pretending they will do the work. This is a sobering mirror: People may have correct theology and even be called by God. Yet their inaction and misplaced priorities betray their hearts. They grow comfortable receiving, but not serving. Note the contrast between the priests and the contractors Yoash later hired to do the repairs. Yoash had secure chest is installed — sealed with a hole is bored at the top — and multiple overseers count and distribute funds transparently. The text explicitly notes there was no suspicion of embezzlement, because the contractors acted faithfully. This lines up with the larger biblical pattern: Stewardship is not only spiritual. It is accountability with practical outcomes. High Places vs. the Holy Place: Compromise and Confusion Looking at the kings of Judah and Israel after Solomon: Many are described as having done evil “in the high places” Even relatively “good” kings of Judah sometimes failed to remove the high places The northern and southern kingdoms start to look strikingly similar, even with similar or the same names for rulers at parallel points in time. KingdomKing/QueenReign (B.C.)Good/BadKey PassagesJudahRehoboam931–913Bad (did evil, high places)1 Kings 12:1-14:31; 2 Chron 10-12JudahAbijah913–911Bad (walked in sins of father)1 Kings 15:1-8; 2 Chron 13JudahAsa911–870Good (did right, removed idols)1 Kings 15:9-24; 2 Chron 14-16JudahJehoshaphat873–848 (coregent 873-870)Good (walked in ways of David)1 Kings 22:41-50; 2 Chron 17-20JudahJehoram853–841 (coregent 853-848)Bad (walked in ways of Ahab)2 Kings 8:16-24; 2 Chron 21JudahAhaziah841Bad (walked in ways of Ahab)2 Kings 8:25-9:29; 2 Chron 22:1-9JudahAthaliah (Queen)841–835Bad (destroyed royal seed)2 Kings 11:1-20; 2 Chron 22:10-23:21JudahJehoash/Joash835–796Good in youth (did right via Jehoiada), evil in old age (killed prophet)2 Kings 11-12; 2 Chron 23-24JudahAmaziah796–767Good in youth, evil later (turned to idols)2 Kings 14:1-20; 2 Chron 25IsraelJeroboam I931–910Bad (golden calves, false worship)1 Kings 11:26-14:20IsraelNadab910–909Bad1 Kings 15:25-31IsraelBaasha909–886Bad1 Kings 15:27-16:7IsraelElah886–885Bad1 Kings 16:8-14IsraelZimri885 (7 days)Bad1 Kings 16:9-20IsraelOmri885–874Bad1 Kings 16:15-28IsraelAhab874–853Bad (worse than all before)1 Kings 16:28-22:40; 2 Chron 18IsraelAhaziah853–852Bad1 Kings 22:51-2 Kings 1:18IsraelJoram/Jehoram852–841Bad (clung to Jeroboam’s sins)2 Kings 3:1-9:26IsraelJehu841–814Mixed (destroyed Baal, but kept calves)2 Kings 9:1-10:36IsraelJehoahaz814–798Bad2 Kings 13:1-9IsraelJoash/Jehoash798–782Bad2 Kings 13:10-14:16This is partial table of kings from the divided kingdoms period comes from conservative scholars like Edwin R. Thiele, whose chronology synchronizes biblical data with Assyrian records. All northern kings “did evil … walked in the ways of Jeroboam” (e.g., 1Kings 15:34). Southern evaluations vary. High places were local worship sites often associated with idolatrous or syncretistic practices. Torah had commanded Israel to bring offerings only to the place where God put His Name—the Mishkan, later the Temple—precisely to avoid mixing worship of Adonai with that of the surrounding nations. The problem is not mere geography. It is mixed allegiance. When Israel keeps the Temple but tolerates the high places, the message becomes blurred: Is the God of Israel just one option among many? Are His instructions just one flavor in a spiritual marketplace? This speaks directly to modern spiritual life. The presence of a “Temple” in one's life — congregational involvement, correct doctrine, our identity in the Messiah — does not cancel out the heart's hidden “high places”: areas of compromise, competing loyalties, or unchallenged cultural idols. Ezra 8 and 2 Corinthians 8–9: Accountability and Cheerful Giving In 2Corinthians 8–9, apostle Shaul (Paul) handles a large gift for the believers in need. Some have seen hints in the text suggesting some feared Paul might mishandle funds.1“Paul handles a possible misinterpretation of the collection. Paul has already been accused of embezzlement (cf. 2Cor 12:16ff.), a charge that he addresses in a preliminary way in 2Cor 2:17. In order to prevent any criticism about his handling of this gift, Paul avoids making the delivery himself. Instead, he has commissioned representatives of the participating churches to deliver the collection. The analogy to Ezra's procedure is obvious (Ezra 8:24–30).” (Scott, James M. 2 Corinthians. Understanding the Bible Commentary Series. Grand Rapids: Baker Books, 2011. Paragraph 42958.) In response, he: Sends Titus and other trusted brothers with the gift Insists things are done honorably “in the sight of the Lord and in the sight of men” Emphasizes that giving must be willing and cheerful, not pressured Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. 2Corinthians 9:7 NASB95 He then quotes Psalm 112:9: He scattered abroad, he gave to the poor,His righteousness endures forever. Psalm 112:9 NASB95 The same God who “supplies seed to the sower and bread for food” (2Corinthians 9:10) is able to multiply the seed and increase the harvest of righteousness. The issue is not fundraising technique; it is aligning generosity with God's character. Some see parallels to Ezra 8:24–30,2Scott, paragraph 42958 where Ezra receives significant contributions from the Persian emperor and the people of Israel for rebuilding the Temple and Jerusalem. Ezra: Chose 12 leading priests. Weighed the silver, gold, and utensils into their hands. Held them accountable to deliver everything safely to Jerusalem. Two people verify what is given and what is received. The aim is to avoid even the appearance of financial misconduct (1Thessalonians 5:22). The Widow's Two Coins: Heart Over Surplus The study then turns to the Gospels' scene of the poor widow (Mark 12:41–44; Luke 21:1–4). Yeshua sits opposite the treasury and watches: Many rich people put in large sums. A poor widow drops in two small copper coins. Messiah declares: “Truly I say to you, this poor widow put in more than all the contributors to the treasury; for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on.” Mark 12:43–44 NASB95 From heaven's perspective: Amount is not the primary measure. Cost to the giver and heart motivation are. The widow surrenders her whole life, not just a portion of disposable income. This echoes the intensive devotion the altar of incense symbolizes in Exodus 30 — prayers rising as a representation of the people themselves, deemed “most holy” in God's sight. This challenges both religious pride and fear-based withholding. It calls for whole-hearted trust (i.e., faith) in the God who sees and values the hidden sacrifice. Treasures in Heaven: The Final Measure “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal.But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal;for where your treasure is, there your heart will be also.” Matthew 6:19–21 NASB95 Our journey through Scripture today — Exodus, Numbers, 2 Kings, Leviticus, the Gospels, 2Corinthians, Ezra and Psalms — has a consistent message: God ransoms His people. God selects and appoints them for service. God entrusts them with resources — time, money, ability, knowledge. God watches how they steward it. God measures the heart by where that treasure actually goes. For the priests who failed to repair the Temple, their neglected tasks revealed that their treasure — and thus their hearts — lay elsewhere. For the widow who gave her last coins, her action revealed a heart fully entrusted to God. If someone followed the trail of how a believer uses money, time, energy, and gifting, would it lead to the kingdom of heaven — or somewhere else? To be “all in” for the kingdom is to let Adonai direct every “certificate of value” He has placed in one's hands, whether coins, skills, or hours in the day. The ransom has been paid; the call is to serve with all the heart, all the soul, and all the strength (Deuteronomy 6:4–5), storing up treasure where Messiah reigns and where no thief can touch it. 1 “Paul handles a possible misinterpretation of the collection. Paul has already been accused of embezzlement (cf. 2Cor 12:16ff.), a charge that he addresses in a preliminary way in 2Cor 2:17. In order to prevent any criticism about his handling of this gift, Paul avoids making the delivery himself. Instead, he has commissioned representatives of the participating churches to deliver the collection. The analogy to Ezra's procedure is obvious (Ezra 8:24–30).” (Scott, James M. 2 Corinthians. Understanding the Bible Commentary Series. Grand Rapids: Baker Books, 2011. Paragraph 42958.)2 Scott, paragraph 42958The post Render to God what is God’s: Identity, ownership and stewardship in Scripture (Exodus 30; 2Kings 12; 2Corinthians 9) appeared first on Hallel Fellowship.

Understanding the Ten Commandments requires more than recognizing a historical list. It requires grasping the moral foundation God designed to shape His people. In this third message of the “Two Sets of Ten” series, this sermon explores what many believers call “the Moralistic Ten,” the most widely known yet least truly understood set of commandments in Scripture (Exodus 20:3–17). While countless people can reference them, very few can name more than a handful, and even fewer understand how deeply they reflect God's character and His call to holy living.This message challenges believers to move beyond cultural familiarity and toward genuine obedience. You'll learn why Jesus said, “If you love Me, keep My commandments” (John 14:15) and how the entire moral law can be summarized through Christ's simple but profound command: love God and love your neighbor (Matthew 22:37–40). When we live in true agape love, we naturally avoid the sins God warns us against—lying, stealing, adultery, idolatry, and more—because real love produces real obedience.Through a detailed walk-through of Exodus 20, this sermon highlights each commandment and shows how God delivered them with authority, intention, and permanence. You'll discover the importance of the phrase “you shall not,” the difference between temporary instruction and everlasting command, and how God communicates His will in both present and enduring terms. From honoring the Sabbath to honoring your parents, each commandment is explored for its spiritual weight, practical relevance, and connection to a life transformed by the Holy Spirit (Romans 12:2).This message also encourages believers to engage the world with confidence and compassion. You'll learn a simple, powerful method for sharing the gospel in everyday conversations—guiding someone from believing they're a “good person” to understanding their need for salvation through Jesus Christ (John 14:6). These commandments are not only moral guidelines; they are evangelistic tools that reveal the truth about sin, righteousness, and redemption.Above all, this sermon reminds believers that God's law is rooted in love. The first commandments teach us how to love God faithfully, the remaining ones teach us how to love others rightly, and together they reflect the heart of God. When Jesus said to “walk and keep on walking,” He revealed the ongoing nature of spiritual growth—growing, obeying, learning, and living in a way that reflects His love each day.If you desire a deeper understanding of the Ten Commandments, a stronger walk with Christ, and a renewed passion for holy living, this message will guide you step-by-step. Let the Holy Spirit illuminate truth, shape your character, and empower you to love God and others with conviction and purpose.Referenced Verses: Exodus 20:3Exodus 20:4-6Exodus 20:7Exodus 20:8-11Exodus 20:12Exodus 20:13Exodus 20:14Exodus 20:15Exodus 20:16Exodus 20:17-Social Media Ministries, founded by Spencer Coffman, is committed to sharing the Word of God with the entire world. We use social media to reach more people in more places and are counting on you to help us fulfill our mission. Learn more at https://socialmediaministries.com/about-us-MISSION: To use social media to present the living Word of God to as many people as possible and to help them understand and interpret the scriptures in the Bible.-FOLLOW US:YouTube - Podcast - Instagram - Facebook - Medium - Pinterest - TikTok - LinkedIn - X - Join Our Discord Server-DONATE:https://paypal.com/us/fundraiser/charity/4478888https://socialmediaministries.com/give-Apparel-Resources -Sharing Jesus. Making Disciples. Taking Ground. Building The Kingdom.

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE:Exodus chapters 1 and 2, Psalm 88, and Luke 21 Click HERE to give! One Year Bible Podcast: Join Hunter and Heather Barnes on the Daily Radio Bible, a daily Bible‑in‑a‑year podcast with 20‑minute Scripture readings, Christ‑centered devotion, and guided prayer.This daily Bible reading and devotional invites you to live as a citizen of Jesus' kingdom, reconciled, renewed, and deeply loved. TODAY'S EPISODE: Welcome to the Daily Radio Bible! In this episode, Hunter invites us to journey together through key passages of Scripture—Exodus chapters 1 and 2, Psalm 88, and Luke 21. As we launch into the dramatic events of Exodus, we witness the resilience of the Israelites under oppression and the miraculous birth and rescue of Moses. Psalm 88 gives voice to raw lament and desperate hope, while Luke 21 records Jesus' words about faith, endurance, and the coming of God's kingdom amid life's uncertainty. Through reflection, prayer, and encouragement, Hunter reminds us to seek the Living Word—Jesus—each day, especially when the world feels shaky and unpredictable. Join us for thoughtful reading, honest prayer, and inspiration to keep moving forward on the journey through the Bible. Let's step into a new day together, grounded in God's enduring love and faithfulness. TODAY'S DEVOTION: TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, thy kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation.   Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL  

What is the Lord's Supper, and why does it matter so deeply in the Christian life? In this sermon from Covenant Church Doylestown, we explore the biblical meaning of Communion by tracing its roots back to the Passover in Exodus 12 and its fulfillment in Jesus Christ. From the first Passover meal to the Last Supper, Scripture shows us that God saves His people through a meal—and invites them into ongoing fellowship with Him. This message covers: Why the Passover was central to Israel's salvation How Jesus fulfills the Passover as the perfect Lamb of God What Communion means for forgiveness, identity, and grace Why the Lord's Supper is both a memorial and a foretaste How Communion sustains believers on their spiritual journey The Lord's Supper reminds us that God's judgment has passed over us because of Jesus' sacrifice, and that we are invited into a future feast where death is defeated and joy is complete.

Our first sermon series of 2026 is all about hearing God's voice today. It's called, "Speak, Lord, Your Servant is Listening." In this sermon Jeremy shares about some of the ways we can hear hear God's voice and how it starts by listening for it.Scripture: Exodus 3:1-14

Scripture: Exodus 2:23-25; 12:33-42Preacher: Seth Brill

SERMON: I AM- THE GOD WHO IS...SCRIPTURE: Exodus 3:1-15 SERIES: HOLY IS HIS NAME

Scripture: Exodus

2025-11-23-1030 Dr. Randall Smith is the guest speaker this morning, November 23, 2025, in the 10:30 am service.   Scripture: Exodus 33, Exodus 34   Notes: -Dr. Smith describes how to have an intimate relationship with a patient, powerful -Companion who never leaves us, -Through a sense of humility, a development of trust, and a deep hunger to know God more, -We can understand the hopes and guidance He provides.

2025-11-23-0830 Dr. Randall Smith is the guest speaker this morning, November 23, 2025, in the 8:30 am service.   Scripture: Exodus 33, Exodus 34   Notes: -Dr. Smith describes how to have an intimate relationship with a patient, powerful -Companion who never leaves us, -Through a sense of humility, a development of trust, and a deep hunger to know God more, -We can understand thew hopes and guidance He provides.

John 11:45-53,Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, 46 but some of them went to the Pharisees and told them what Jesus had done. 47 So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. 48 If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” 49 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” 51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. 53 So from that day on they made plans to put him to death.We live in times, sadly, in which it's not hard to imagine public officials seeking their own benefit. Covering their own interests. Talking arrogantly and rudely. Pursuing political expediency in which seemingly righteous ends are said to justify grossly unrighteous means.Unfortunately, it's not hard to imagine leaders like Caiaphas. As we hear about Caiaphas, we have lessons to learn by way of contrast. And there are marvels to see here about our God and his Son and the wonder of the grace of his gospel.Jesus on the RiseLast Sunday we heard how Jesus's sovereign, omnipotent word raised the dead man, four days in the tomb. John 11:43-44,“‘Lazarus, come out!' The man who had died came out…”Jesus continues as the ascendency, and now, having raised a well-known dead man, so near Jerusalem, he's turning the city upside down. Many believe (v. 45), but others go to the Pharisees and stir up trouble (v. 46). They gather the high court, “the council,” called the Sanhedrin, made up of 70 priests and elders and scribes, with the high priest presiding. And they say,“What are we to do? For this man performs many signs.”Indeed he does: water into wine (2:11), cleansing the temple (2:15), restoring a dead son to life (4:53), healing the sick of all kinds (6:2), multiplying five loaves and two fish to feed thousands (6:14), giving sight to a blind man (9:16), and now, raising a dead man who had been in the grave four days (11:44).Yes, he has done many signs. But instead of asking, like many common people are, “Could this be the long-promised Christ?” the leaders as a whole are tragically more concerned with preserving their own place and privilege. They are more oriented on political concerns with the unbelieving Romans than with spiritual concerns in their Scriptures. “If we let [Jesus] go on like this,” they say, “everyone will believe in him, and the Romans will come and take away both our place and our nation” (v. 48).Which bring us to the fateful moment, in verses 49–52.God Versus High PriestAt the council, Caiaphas, the high priest, speaks the decisive word. It comes from his mouth; it comes out of his heart. It is fully his. He is fully responsible for it. And John tells us in verse 51, “He did not say this of his own accord.” Who's accord, then, was it? God's accord. Jesus has talked over and over in this Gospel of his coming and his acting as “not of his own accord” but his Father's. This is God's accord, God's plan.So what we have in verse 50 is two visions of the coming death of Jesus: Caiaphas's and God's. Caiaphas perceives the situation, considers his own interest, and issues his counsel, which carries the day. And God is not caught off guard; he doesn't rush in to fix things and “turn” them for good. No, before Caiaphas willed it, God willed it. Before Caiaphas said it, God planned it. God superintends these evil words, from Caiaphas's evil heart, for God's good purposes and the salvation of his people from sin and death.And strange as this sounds in our ears, this is not new in the Bible. This is how the first book of the Bible ends. In Genesis 50:20, Joseph says to his brothers who sold him into slavery,“As for you, you meant evil against me, but God meant it for good…”He doesn't say God used it or that God turned it. Sinners meant evil; God meant it (same evil) for good. Same evil, two intentions. And we see something similar near the end of the Bible in Revelation 17:17,“God has put it into their hearts [wicked earthly rulers] to carry out his purpose by being of one mind and handing over their royal power to the beast, until the words of God are fulfilled…”So, as the council meets, God is not wringing his hands, saying, “Oh no, the high priest is giving the decisive word to put my Son to death.” No, God has planned it. He has orchestrated every detail. In Acts 4:28, early Christians would praise God for bringing to pass at the cross “whatever your hand and your plan had predestined to take place.” Oh Caiaphas means evil against Jesus, but God means it for good, to bring it about that many people should be saved.So, let's meditate on this double meaning in the words of Caiaphas in three parts.1. Two Visions of the PeopleWhat does Caiaphas mean when he says the people? Look at verse 50:“…it is better for you [Sanhedrin] that one man should die for the people, not that the whole nation should perish.”For Caiaphas, “the people” and “the whole nation” are ethnic Jews. Caiaphas wants to preserve his own ethnicity, and as we'll see, he has very selfish reasons for doing so. So, by “people” and “nation” Caiaphas means ethnic Jews.What does God mean? Verses 51-52:[Caiaphas] did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad.So, for God, “the people” means “the children of God” which is not every ethnic Jew, nor is it limited only to ethnic Jews. The “children of God” are all who believe in Jesus — many believers in Jesus are among the Jews, as we've already seen, and now comes a stunning expansion, like we saw in John 10:16: Jesus has “other sheep” who are not of the Jewish fold — that is, Gentiles!God's chosen children are not limited to Israel; nor is every ethnic Israelite included. From the beginning, God chose ethnic Israel historically as a channel to bring his eternal salvation to all the nations. Now, at last, Messiah has come. And now, by surprise, Messiah goes to a sacrificial death — and through him the gates swing wide to all who believe, all believing Jews and all believing Gentiles. The chosen sheep, scattered among the nations, are “the children of God,” which will come to be called “the church.”And here's the scandal of Jesus's sacrificial achievement in gathering God's children from all nations: in Christ, fellow believers in faraway places, of different nations and ethnicities, are closer by far than fellows in ethnicity, place, and mere human nation. And so today, if you are in Christ, you have something far more important in common with a Christian in China or Russia, than you do with your unbelieving American neighbor who just happens to prefer the same political party you do.So, first, two visions of the people: Caiaphas means ethnic Jews. God means a new-covenant spiritual people from every nation, scattered abroad, and called the church.2. Two Visions of SubstitutionCaiaphas's proposal is for substitution. A people are in danger of destruction. So substitute one man on behalf of the people, and kill him, so that the people do not perish. A political scapegoat. Verse 50 again:“…it is better for you that one man should die for the people, not that the whole nation should perish.”For Caiaphas, one man, Jesus, should perish, so that the Messianic fervor dissipates, the Jesus movement fades, and almighty Rome remains undisturbed and doesn't come and destroy Jerusalem and the temple. And amazingly, in the superintending providence of God, Caiaphas words this in sacrificial language. One man, he says, will die “for the people” — literally, on behalf of the people. Of course, Caiaphas means it politically. This is pure politics, not spiritual leadership. This is vintage political expediency. And par for the course in world politics. Perhaps you've heard it called the end justifies the means. The end goal is seen to be good, and so the means used to get there are compromised. And mark this: this is evil. Normal and justifiable as it may seem, this is evil in God's eyes. And this, normal politics as it might be, carries the day not in Rome but in Jerusalem among the council of 70 priests and elders and Pharisees, from the mouth of Israel's high priest. More on that in a minute.What about for God? What does he mean by this substitution? Verses 51-52 again:[Caiaphas] did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad.For God, his own Son, the eternal second person of the Godhead, fully divine, now fully human as man — Jesus dies on behalf of the children of God. And oh the irony of the sacrificial language — uttered by Israel's high priest for political expedience, and totally unaware that in his very words he formulates, in the sacrificial terms of Israel's religion, the very mechanism God uses to bring that sacrificial system and first covenant to its long-awaited apex and conclusion. This sacrifice of Jesus is the very Sacrifice that for centuries all the animal sacrifices have anticipated — all the endless blood of bulls and goats and lambs that has flowed and flowed for centuries has pointed to this one man's flow of blood at the cross.Which brings us right to the heart of the good news of Jesus, and amazingly, in God's sovereignty, the words of Caiaphas, meant for evil, have us here, as God means them for good.Christians have long called this “penal substitution.”Penal means that a penalty is due for human sin. Sin is an affront to an infinitely worthy God. He made us, and in our sin we have turned our backs on him. And the New Testament makes it clear that the payment for sin is death (Romans 6:23). We all deserve the penalty of death, and eternal separation from God, because of our sin against him. Penal means there's a just penalty for our sin that must be paid.And the good news is that Jesus, in his death on the cross, is our substitute. We deserve death for our sin, but Jesus puts himself forward to die in our place, “on our behalf.” This sacrificial language of substitution runs all the way back to Leviticus — Jesus offers himself as the substitute, in our place, to receive our penalty of death (as animals did only temporarily in the old covenant), that he might then rise, and with him we too might be released to life.So, God's vision is penal substitution: Jesus is our substitute sin-bearer. He took the penalty of death we deserve for our sin, by substituting himself in our place at the cross, that all the children of God, scattered abroad, could be joined to him by faith and live.3. Two Visions of High PriesthoodCaiaphas is Israel's official high priest. There is no other high priest, only one. There are whole chapters of Scripture (Exodus 28–29; Leviticus 8, 16) that deal with his clothes and how to consecrate him for office, and what he does on the Day of Atonement, which is the one day each year when the high priest enters the Holy of Holies to offer the climactic annual sacrifice on behalf of the people. So, who was Israel's high priest that year? John tells us three times. Don't miss this, and don't miss the scandal of it.Verse 49: one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all…”Verse 51: [Caiaphas] did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation…And John 18:13-14: once the soldiers arrested and bound Jesus, “First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 14 It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.”So, it is Israel's high priest who gives the decisive word that puts Israel's long-awaited Messiah to death. The last act of Israel's final high priest is to give the word to kill Israel's Messiah.Oh the failure of the mere human and hereditary high priesthood! It failed from the very beginning:Think of Aaron, Moses's brother, the first high priest. What was his infamous first public act? He made and led the people in worshiping the golden calf. Then his sons, Nadab and Abihu “offered unauthorized fire before the Lord, which he had not commanded them. 2 And fire came out from before the Lord and consumed them, and they died before the Lord” (Leviticus 10:1-2).Next we think of negligent Eli and his worthless sons, Hophni and Phinehas (1 Sam 2).And more broadly, over and over again, Isaiah and Jeremiah and Ezekiel and Malachi condemn the greed and corruption and idolatry and neglect of Israel's priests.The history of Israel, from beginning to end, makes the lesson plain: mere humanity and heredity cannot provide the needed high priest to mediate between God and man.And Caiaphas sees that Israel's high priesthood goes out with a bang. This is so tragic: politics and its expediency have captured the high priest! He's ordained as the nation's spiritual leader and playing at politics! As Don Carson observes: “the nation perished anyway [in 70 AD], not because of Jesus' activity but because of the constant mad search for political solutions where there was little spiritual renewal.”O God, give your church spiritual renewal and free us from any “constant mad search for political solutions.”Lessons by ContrastWe see the kind of guy Caiaphas is by the first thing out of his mouth: “You know nothing at all.” That's how he talks. That's his tone: you guys are stupid. You're fools. What are you trying to do, solve this problem righteously? You're trying to fix this trouble without resorting to evil? Let me show you fools how to do it.And then, with the same mouth, and as with the mouth of Satan himself, he speaks the decisive word to put the nation's Messiah to death: “it is better for you that one man should die for the people.” Don't miss that “for you” in verse 50. He does not say it's better for the nation but “for you,” for you priests and elders and scribes in the room. It's better for you, Sanhedrin. This is wicked leadership.So, beware: fathers and mothers, teachers, business people, fellow pastors. Beware a tone that treats others like fools. It may seem small (“fight the world on the world's terms”). It's not small. Where is it coming from? From the heart. Your careless, socially conditioned, socially permissible words are coming from your own heart. And where are they going? It may be a first indicator that expediency is taking root in your heart. Beware the spirit of expediency that would say (or usually not even say it but just live it): my good ends justify these shady means. You are, in effect, saying, “Sin is okay, evil is okay, deception is okay, injustice is okay, if it serves the purpose for something I really want and would make my life a lot easier.”And in leadership beware the spirit of self-service (rather than self-sacrifice). Let me tell you what's really easy to do in a room of decision makers: decide on what's easiest for the room. What's best for the people here. Whether it's a Sanhedrin of 70 or an elder table of 8, the natural pull, apart from the help of God's Spirit, is for a room of sinners to work toward decisions that are easiest and best for the room.As your pastors, we are aware of this pull, and we pray and we resolve and we keep each other accountable that we not make decisions that are best for the room. Rather, as your pastors we take it as our call to ask for God's help and work toward decisions that are best for this church — and are often more costly for us personally. More work to do. More conversations to have. More calls to make, letters to write, topics to research, tasks to compete. This is how good leadership often works: more, not less, is required of the leaders to care well for their people. (A critical parenting lesson, especially in discipline!)Our Great High PriestI end with this, as we come to the Table: Did you realize there are two high priests in this passage? I didn't see this at first. Yes, there is Caiaphas, and as the high priesthood in Israel fails, and comes to its appointed end with one last and greatest failure of all, the one who emerges is not only our sacrifice and substitute but, as Hebrews calls him, our great high priest. I know priesthood can seem obscure and distant to us in the 21st century. Perhaps here's one way to get your bearings more around what it means to have Jesus as our great high priest: he is not like Caiaphas. Caiaphas was one of many and the last in Israel. Jesus is the first, and one and only, in the new covenant. Caiaphas's office was temporary. Jesus's is forever, and of an entirely different order. Caiaphas was evil, rude, self-serving. Jesus, our great high priest is…holy, innocent, unstained, separated from sinners, and exalted above the heavens. He has no need, like those [other] high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. (Hebrews 7:26-27)Brothers and sisters in Christ, “we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven” (Hebrews 8:1). “We do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:15-16).

Scripture: Exodus 3:1–14

What if the obstacles in your life aren't punishment—but God exposing what you trust more than Him?In Exodus 7–10, God unleashes the plagues of Egypt—not as random acts of judgment, but as a divine confrontation with false gods. Each plague tears down an idol Egypt trusted for life, pleasure, security, and control. And the truth is, God still does the same today.He confronts our idols—not to shame us—but to set us free.Freedom begins when we stop worshiping what cannot save and remember that our God alone reigns.

The Presence of God is announced by sound before it is seen.Scripture: Exodus 19:16–19 Activation:→ Take a moment of silence, then play or sing one sustained note to “announce” His presence. Sense what shifts in the atmosphere.Prayer:Lord, awaken my ears to hear Your sound and my hands to release it.Let every note and rhythm I play be an announcement of Your glory. Amen.#propheticmusician #davidicworship #The SoundThatAnnouncesGod

One of our favorite parts of the podcast is taking listener questions, relating to theology and sound doctrine. Today, we deal with two weighty topics that we hope to provide clarity on. We hope you will enjoy this installment of “Mailbag” - Question and Answer. Scripture:Exodus 20: 4-6, Numbers 23: 19, Psalm 50: 21, John 4: 23-24, Isaiah 43: 9-11PBHB GIVEAWAY: https://www.stayreformed.com/giveawayAdditional References:The Second London Baptist Confession (1689): https://founders.org/library-book/1689-confession/https://www.chapellibrary.org/pdf/books/lbcw.pdf?srsltid=AfmBOorAi1b6iCPqv94DjBcMhSSpcDOGwJrb9hXJSlgqxrFSgo9ofc0-LDS Website: https://www.churchofjesuschrist.org/study/manual/doctrines-of-the-gospel/chapter-3?lang=engLetters to a Mormon Elder by James White: https://www.amazon.com/Letters-Mormon-Elder-James-White/dp/1599251191/The Kingdom of the Cults by Walter Martin: https://www.amazon.com/Kingdom-Cults-Definitive-Work-Subject/dp/0764232657/ Social Media:YouTube: https://www.youtube.com/@StayReformedTwitter/X: https://twitter.com/stayreformedInstagram: https://www.instagram.com/stayreformed/Facebook: https://www.facebook.com/stayreformedpodcast/Website: https://www.stayreformed.com/Email: contact@stayreformed.com

Sometimes, following God makes life harder before it gets better. In Exodus 5–6, Moses obeys God's call — and immediately faces resistance, disappointment, and doubt. But even in the weight of opposition, God is working. When the burden gets heavier, it's not because He's forgotten you — it's because He's strengthening your faith for the miracle to come. This message reminds us to remember who He is, what He has done, and to trust what He will do.

Many believers live forgiven but not free. We believe Jesus can save—but struggle to believe He can truly set us free. In Exodus 4, Moses stands before God still bound by doubt and fear, yet God reveals His power through three signs that foreshadow the Gospel: authority over sin, healing from shame, and redemption through the blood. Freedom doesn't depend on our strength—it depends on His victory already accomplished.

SCRIPTURE- Exodus 15:2"The Lord is my strength and song, and He has become my salvation; this is my God, and I will praise Him; my father's God, and I will extol Him.”REFLECTION- Sr. KaraMUSIC- "One Bread, One Body" by Instrumental Songs Music- "Interlude ft. Canea Quartett" by ABBOTT- " Walk On The Water" by Britt NicoleNOTES- All Souls Collage and Mass: click here to submit a name and photo of a loved one who has died in the last year.PRAYER OF LETTING GOTo You do I belong, O God, into Your hands I surrender my life. Pour out Your Spirit upon me that I may love You perfectly, and serve You faithfully until my soul rests in You.

When people see the evidence of great evils and atrocities, they automatically turn into philosophers. They start to ask the metaphysical questions. How could this have happened? Why doesn't God do something about evil, about the wickedness and violence that's here? Why doesn't God do something about the brokenness of the world? Exodus 17 tells us that God has. This passage tells us about a trial that happened years ago, and it was the most remarkable trial in the history of the world. Look at it carefully: 1) there's a lawsuit, 2) then there's a trial, and 3) then there's an execution. This sermon was preached by Dr. Timothy Keller at Redeemer Presbyterian Church on April 9, 1995. Series: The Seven Deadly Sins. Scripture: Exodus 17:1-7. Today's podcast is brought to you by Gospel in Life, the site for all sermons, books, study guides and resources from Timothy Keller and Redeemer Presbyterian Church. If you've enjoyed listening to this podcast and would like to support the ongoing efforts of this ministry, you can do so by visiting https://gospelinlife.com/give and making a one-time or recurring donation.

God doesn't just save us—He calls us.In Exodus 3, God meets Moses in the wilderness, reveals His holiness, declares His name, and sends him on mission to set His people free. This same God—revealed in the burning bush as “I AM”—is the One who calls and sends us today. His holiness humbles us, His compassion moves us, and His presence empowers us to go.

A weekly program produced by the Catholic Diocese of Harrisburg, Pa.   Candid Catholic Convos 10.19.25   TITLE:   Living the Gospel Out Loud: Catholic Creators on the Rise   SHOW DESCRIPTION:   Our art and our faith actually can work in concert with one another. Today we're excited to introduce you to James from Saint Joseph Catholic School in Danville and his teacher, Kurt Eck, together known and the duo behind the podcast, Fun Fact Times with James D. What started as a little experiment has grown into two full seasons of episodes with guests ranging from students and teachers to priests and even Bishop Senior.   SCRIPTURE: Exodus 35:31-32 SAINT SPOTLIGHT: St. Catherine of Bologna  

We're often impatient on our way to becoming something new. Yet we have a God of loyal love who never wanders from us even though we often wander from him. Our loyal love can be like the morning dew, here for a moment and then dissipating. The loyal love of God displayed to us in Jesus is good news to receive and invites us into movements of steadfast love, too. Scripture: Exodus 34:6-7, Hosea, Ruth

Every believer has an Exodus story—rescued from slavery, walking through the desert, and journeying toward the promised land of God. In this opening message of our new series Follow: The Story of Exodus, Pastor Tommy Orlando shows how the book of Exodus is not just Israel's history—it's our story of redemption.Through the oppression of Pharaoh, the courage of the Hebrew midwives, and God's sovereign hand in suffering, we learn two foundational truths:1. Even in suffering, God's sovereignty is at work.2. The fear of the Lord conquers every tyrant—external or internal.Discover how genuine freedom begins when we fear God above everything else, trust His promises more than our circumstances, and follow Him through every trial.

What's in a covenant? In today's Back Shed (Episode 211), Cliff looks into the 7th commandment of "You shall not commit adultery" and ties in the covenant  that God created for our relationship with Him.Scripture: Exodus 20:14Watch on YouTube: youtube.com/sunrisecommunitychurchWatch live on Mondays at 10am: www.facebook.com/sunrisecommunityonline/liveSong: Fredji - Happy Life (Vlog No Copyright Music)Music provided by Vlog No Copyright Music.Video Link: https://youtu.be/KzQiRABVARk

It's acceptable now to say, “I am spiritually searching.” But it's not really acceptable to say you've found anything. But the Bible says you can find God. Not just search for God, but find God. And the famous passage about the burning bush, where Moses finds God, is very important—it gives you all of the basic principles for truly finding God. And until the same three things that happened to Moses happen to you, you can't find God. Looking at this passage, we can see three stages: 1) the burning bush is a disrupting event, 2) when Moses gets closer he sees it's an unmanageable power, and 3) in the midst of the burning bush, there's an angel. This sermon was preached by Dr. Timothy Keller at Redeemer Presbyterian Church on October 4, 1998. Series: When All You've Ever Wanted Isn't Enough. Scripture: Exodus 3:1-14. Today's podcast is brought to you by Gospel in Life, the site for all sermons, books, study guides and resources from Timothy Keller and Redeemer Presbyterian Church. If you've enjoyed listening to this podcast and would like to support the ongoing efforts of this ministry, you can do so by visiting https://gospelinlife.com/give and making a one-time or recurring donation.

Welcome back! We've all heard them—little phrases that sound wise, comforting, or even spiritual—but they're not true. In this series, we're exposing some of the most common believable lies people buy into about God, life, and faith.--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Believable Lie: I'm Too Far Gone for GodThey sound right at first, but when you dig deeper, you realize these lies can actually lead you in the wrong direction.Last time we looked at the lie that “God is a killjoy.” The truth is, God created everything for our joy and good, but within the boundaries of His wisdom. Adam and Eve rejected His definition of good and the result was shame.That brings us to today's believable lie: “I'm too far gone for God.”Maybe you've thought this before:“If He only knew where I've been or what I've done, He would never want me.”Maybe it's your past mistakes—crossing boundaries, addictions, broken relationships.Or maybe it's not even what you did, but what someone else did to you that left you feeling unworthy.The truth is this: No one is too far gone for God.To prove it, let's look at two stories—one from the Old Testament and one from the New Testament. Both reveal God's heart of mercy for people who seemed beyond hope.Story #1: Nineveh (Jonah 3)The city of Nineveh was infamous for its cruelty, violence, idolatry, and immorality. If anyone seemed too far gone, it was them. Yet when Jonah preached judgment, the people repented in humility—and God forgave them. Jonah himself confessed the truth about God: “You are a merciful and compassionate God, slow to get angry and filled with unfailing love. You are eager to turn back from destroying people.” (Jonah 4:2 NLT).This echoes God's character revealed throughout Scripture—Exodus 34:6-7, Nehemiah 9:17, Psalm 103:8, Joel 2:13, and in the New Testament, 2 Peter 3:9. God does not want anyone destroyed but desires everyone to repent.Story #2: The Prodigal Son (Luke 15:11-20)In Jesus' parable, the younger son insulted his father, wasted his inheritance, and ended up in utter disgrace. He was convinced he was unworthy of love and hoped only to be a servant. Yet when he returned home, the father ran to him, embraced him, and restored him as a son.The prodigal's story proves that no matter how far you've run, God is watching and waiting for you to come back.The PointThe Ninevites weren't too far gone. The prodigal son wasn't too far gone. And neither are you. Whatever your past, God's love is greater. He wants you to repent, turn back to Him, and receive His mercy.Here's God's honest truth: No one is too far gone for God.

Sometimes it feels like God has gone silent. You've prayed, you've shown up, you've done the right things… and yet it feels dark. In this message, Savannah DiBenedetto reminds us that being in the dark doesn't mean God has lost you. It means He's at work.Scripture: Exodus 33:7-23In This Message⁃  The “dark places” are not abandonment, but protection and preparation.⁃  When life is shaking, God may be removing what can't go with you or bringing things together for your good.⁃  Faith means trusting God even when you can't see Him moving.⁃  God's glory is revealed in His timing. Stay in the cleft until He says move.Whether you're a young person, a parent, a leader, or a business owner—God IS with you. Even in the dark, His hand is on your life, and His faithfulness never fails.

Series: RootedWeek 2 Title: Who is God?Scripture: Exodus 34:6–7, Acts 17:22–28Big Idea: God reveals Himself as a relational God—not distant or abstract, but One who invites us to know Him personally through His Word, His creation, His image in us, and ultimately through Jesus Christ.I. The Most Important QuestionA.W. Tozer: “What comes into our minds when we think about God is the most important thing about us.”We don't invent God; He reveals Himself.The starting point for being rooted is answering: Who is God?II. God Reveals Himself (Exodus 34)Moses asks: “Show me your glory.” God responds with His name and character.The most repeated description of God in Scripture: compassionate, gracious, slow to anger, abounding in love and faithfulness, just.These attributes live in tension, not contradiction.Takeaway: God is not who we imagine Him to be—He is who He declares Himself to be.III. God is Near (Acts 17)Paul in Athens: an altar “to an unknown god.”Our culture is just as religious, creating images of God in our own likeness—ideology, politics, sexuality.Paul declares: the true God is Creator, Sustainer, Lord of history.“In Him we live and move and have our being.”God is not distant—He is near and relational.IV. Response / ApplicationEncounter Him: God is a presence to know, not just a subject to study.Seek Him: Don't settle for secondhand opinions of God—pursue Him in His Word.Worship Him: God is transcendent and immanent.Trust Him: His compassion and justice meet at the cross—Jesus is the ultimate revelation of God (Hebrews 1:1–3).Final Challenge: Rooted is not about abstract knowledge but about a relational God who longs to be known—by Israel, the church, every tribe and nation, and you today.

When fearful, powerful rulers order death, may we all reach for the tools handed to us from our courageous, life-bringing foremothers in the faith: Shiphrah and Puah. “Learn them: Shif-rah. Pu-ah. Praise! Let them again be household names!” Their tools are: disobedience and cunning. May we disobey anything and anyONE who fails to honor God, who is LIFE.Sermon begins at minute marker Scripture:  Exodus 1.15-21Resources:Carmen Susana Horst, “Shiphrah and Puah (Selah),” Drawing Near: A Devotional Journey with Art, Poetry & Reflection, ed. Eileen R. Kinch and John D. Roth (Herald Press, 2025), 180.Tikva Frymer-Kensky, Reading the Women of the Bible: A New Interpretation of Their Stories (Shocken Books, 2002), 25.Renita J. Weems, Just a Sister Away: A Womanist Vision of Women's Relationships in the Bible, (LuraMedia, 1988), ix.Ashley M. Wilcox, The Women's Lectionary: Preaching the Women of the Bible Throughout the Year (Westminster John Knox Press, 2021), 196-197.Women's Bible Commentary, eds. Carol A. Newsome and Sharon H. Ringe (Westminster John Knox Press, 1992).Image: detail from Dona Park, “Resisting Genocide: Shiphrah and Puah,” Drawing Near: A Devotional Journey with Art, Poetry & Reflection, ed. Eileen R. Kinch and John D. Roth (Herald Press, 2025), 179.Hymn - 546 There is a Line of Women Text: John L. Bell (Scotland), © 2002 WGRG, Iona Community (admin. GIA Publications, Inc.)  Music: Charlene Nafziger (Canada), © 2019 Charlene Nafziger   Permission to podcast the music in this service obtained from ONE LICENSE, license #A-726929, #G9247078.  All rights reserved.

We're often impatient on our way to becoming something new. Yet we have a gracious God who is continually meeting us with his favor and delight. As recipients of this grace on our journeys will we also become people extending this favor and delight with others? Scripture: Exodus 34:6-7, Ephesians 2:1-10

SCRIPTURE- Exodus 14:14"The Lord will fight for you. You need only to be still."REFLECTION- Fr. RonMUSIC- NOTES-PRAYER OF LETTING GOTo You do I belong, O God, into Your hands I surrender my life. Pour out Your Spirit upon me that I may love You perfectly, and serve You faithfully until my soul rests in You.

We're often impatient on our way to becoming something new. Yet we have a compassionate God who is deeply moved toward us just as a mother toward her child. Will we receive this compassion on our journeys in order to be renewed and also to share that compassion with others? Scripture: Exodus 34:6-7

Scripture: Exodus 15-17

One of the best ways of having a discussion about faith is to not simply talk about what you believe, but also how you came to believe it. Not just the content, but the process or the journey you went on. It's often very helpful, because everybody is on a journey.  We're looking now at a famous passage: Moses and the burning bush. Moses already believes in God, but until this, he's never encountered him. This is Moses' conversion experience: he actually meets God.  Four things bring Moses to this moment, and they're the same four things the Bible says usually have to happen if you're going to meet God. What are they? They are 1) a disrupting sight, 2) an expanding concept, 3) a personal problem, and 4) a surprising grace. This sermon was preached by Dr. Timothy Keller at Redeemer Presbyterian Church on November 3, 2013. Series: A Public Faith. Scripture: Exodus 3:1-14. Today's podcast is brought to you by Gospel in Life, the site for all sermons, books, study guides and resources from Timothy Keller and Redeemer Presbyterian Church. If you've enjoyed listening to this podcast and would like to support the ongoing efforts of this ministry, you can do so by visiting https://gospelinlife.com/give and making a one-time or recurring donation.